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THE LUTHERAN WORLD 
CONVENTION 


THE MINUTES, ADDRESSES AND DISCUS- 
SIONS OF THE CONFERENCE 


AT EISENACH, GERMANY, AUGUST 
19TH To 26TH, 1923 





Gant OF PRIKCERD 





Issued by the American Committee on Arrangements 


PHILADELPHIA, PA. 
THE UNITED LUTHERAN PUBLICATION HOUSE 
1925 





DEVOTIONAL SERVICES HELD DURING THE 
LUTHERAN WORLD CONVENTION 


SUNDAY, AUGUST 19, 6 P. M. 


Opening Service in St. George’s Church. 
Sermon by Dr. H. G. Stub—St. Paul, President of the Norwegian 
Lutheran Church in America. 
Text: I Kings 21: 1-3. 


MONDAY, AUGUST 20, 8 A. M. 


Morning Worship in the Chapel of the Deaconess House. 
Address by Pastor Otto, of Eisenach. 
Text: John 17:17. 


TUESDAY, AUGUST 21, 8 A. M. 


Service in St. George’s Church. 
Sermon by Bishop Dr. v. Rafiay, Budapest. 
Text: Romans 8: 18-22, 


WEDNESDAY, AUGUST 22, 8 A. M. 


Morning Worship in the Chapel of the Deaconess House. 
Address by Pastor Stricker, of Strassburg. 
Text: Acts 16: 31. 


THURSDAY, AUGUST 23, 8 A. M. 


Service in St. George’s Church. 
Sermon by Bishop Irbe, of Riga. 
Text: Revelations 3:11. 


FRIDAY, AUGUST 24, 6 P. M. 


Closing Service in St. George’s Church. 
Sermon by Dr. Traub, of Stuttgart. 
Text: Matthew 28: 20. 


Public Farewell Gathering at 8 P. M., in St. George’s Church. 
Address by Prof. Dr. A. R. Wentz, of Gettysburg. 
Bishop Dr. Danell, of Skara. 
Mr. J. D. Asirvadam, of Madras. 
Closing Address by Bishop Dr. Ihmels, of Dresden. 
Text: Acts 20: 32. 





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CONTENTS 


PAGE 
DEVOTIONAL SERVICES OF WORLD CONVENTION....ssscscccsssssssrseesscsessceessercsencaes 3 
Tue MINUTES OF THE CONFERENCE: 
Pie Deno OEM thie Ate Stile LORI tscssetccctcsnccescanesptacrtecrrteeteeertaee vate Y 
PE iain CH DCIT PES SIOT Ral occc Hsctaea Cian dees Saks vad choo ces peace cobante dabaaec evened ausitendand 8 
DL Toe Wid AP ETViS te (CCLODEARIOLL ferenedecns crass ccncch cet reg ienss eoetaedoa fatngioancavinonse? cated 8 
ST MISC ERA OCSSUINS:  LEIESE COG eT ULL boss <stve catch diteotas cath scitan et tkohade Siongdeiacescth vances 9-13 
ROLL OF THE: LUTHERAN WORLD’ CONVENTION s:c-ccccssessosconcascocessesrseressesteseasse 16 
PRE GUBLICY OBSSIONM AND | (a REBTENG Biccssiecsveschernscatcatiesvievesessesdccdedonnesdeveurtennts 20 
Adaress of? Welcome ‘(by Bishop, Thmiels ) oii ccccsccs sacsesesccasepsnstzocasecene 21 
TEPC MATION AS eH et COREG Bot cl ne ieencs ease rasece citi tivexktonosabs Gages co wsenceaeonstentaneahee ee 
Address of Response (by Archbishop Soederblom) ............ceseeseeeeees 23 
Let Us: Help’ OnesAnother (by Dr.o7s 1... Morehead)... -itrsseccceossan 29 
From and In the Name of Russia (Supt. Meyer)...........ssssssssssssseres 40 
WRLTESS OV IT COLdes: CANT ESTING), tn seeps ceaates cele fetes lacasdescddlngsoute razrate 47 
AN OPEN SESSION AT WARTBURG CASTLE: 
Pci ress a Dyahsislacin) Wlatme lS os eas, sederapee dadvad us teacooveenulaasaewcessvs deeb easchepaens 50 
On Historic Grounds at Eisenach (by Dr. C. M. Jacobs)............ 52 


THe First Ciosep SESSION: 
The Ecumenical Character of the Lutheran Church (by Bishop 


BARU G ate fas om ere dact cc eaves ancrstieeyievatsiaues al ecaseateestieoicacte ratio tases 56 
The Ecumenical Character of the Lutheran Church (by Bishop 
RCo UTETINTIO LN Sa cst earl rcr so itiak feate tans oth p six edsantaiesvoecenestookspusencepnaca cease 63 


THE SEcoND CLOSED SESSION: 
The Confessions—The Indispensable Foundations of the Lutheran 


Se burctiat Dis re AS Ore enSens Faia evo hiate estore oat asltarsunrte en 73 
The Confessions as the Indispensable Foundations of the Luth- 
eran Chapetn (bye rots (55.00) 4 SODELIING ) ioe: cssiececsencscessseconescveecassnas ves 81 


Tue Turirp CLosep SESSION: 


“That They May All be One’—What Can the Lutheran Church 
Contribute to This End? (By Dr. F. H. Knubel)............see 94 


S 


6 THE LUTHERAN WORLD CONVENTION 


PAGE 
Tue Fourtu Ciosep SESSION: 


The Development and Special Character of Lutheran Missions 


(by Drss Paul) 2 area ee levee eet eee Bp eee ci cane 124 
Lutheran Missions After the World War (by Dr. C. T. Benze)...... 131 
THE FirtH CLOSED SESSION: 
The Lutheran Dispersion (by Dr. Max Abhiner)..........ccccccsssscssecseecees 147 
Diaspora Service: LT ¢ by Dre GavG Heiiye eee cre ae 152 
Diaspora Service III (by Rev. D. Pehrssom)..............cocsssssscsssssccssssesess 158 
Impressions Made by the Convention (by Dr. A. R. Wentz)........ 176 
APPENDIX : 
Sermon at Opening Service of Convention (by Dr. H. G. Stub)...... 180 
Life in the Church of Sweden (by Bishop Lindberg).................. 186 
Life in the Church of Norway (by Pastor T. Normann)...........0 190 
Life in the: Church of Austria) (by Dro Piaase ) can -csesccseccssccsssessessmoenes 192 


The Womens = Meeting <5 :csoscric ccc cececeretee is eet telecneetecss ane 194 


THE LUTHERAN WORLD 
CONVENTION 


THE MINUTES, ADDRESSES AND DISCUS- 
SIONS OF THE CONFERENCE 


I. THE OPENING OF THE LITERATURE EXHIBIT, SUNDAY, 
AUGUST 19TH, AT 12 O’CLOCK NOON 


Sunday, August 19th, at twelve o’clock, noon, the Convention 
was begun with the opening of the Literature Exhibit. The 
exhibit was located in the Casino of the Fuerstenhof. It was 
divided into two sections: 1. The Illustration of the Bible During 
Luther’s Lifetime; 2. The Distribution of the Bible among the 
Human Race. The first section was arranged by Prof. Dr. 
Schramm, Director of the Museum fuer Buch und Schrift at 
Leipsic, the second by Pastor Willy Gerber, of Zoblitz i. Erz. 

The members, visitors and guests of the World Convention, 
together with a number of the prominent citizens of Eisenach, 
were invited to the opening of the Exhibit. Bishop Ihmels wel- 
comed the assemblage and opened the Exhibit. Prof. Paul ex- 
plained its connection with the Convention and discussed its im- 
portance. The two directors of the Exhibit spoke of the works 
that had been collected by them, and this was followed by an 
inspection of the Exhibit under their guidance. 

The Exhibit was open during the whole time of the Conven- 
tion, until Friday, August 24th. The attendance was smaller than 
had been hoped, but beside many individuals, several schools and 

7 


8 THE LUTHERAN WORLD CONVENTION 


the students of the Eisenach Theological Seminary, made use of 
the opportunity to examine it. The contents of the Exhibit are 
well presented in the volume edited by Prof. Schramm and Pas- 
tor Gerber. 


Il. THE OPEN SESSION 


Monday, August 20th, at 10 A. M., in the large Salon of the 
Fuerstenhof. ni | 


After the singing, with trumpet accompaniment, of the hymn, 
Herz und Herz vereint zusammen, and the reading of Ephesians 
iv, 3ff, Bishop Ihmels delivered the address of welcome, closing 
with prayer. He then declared the Convention open. 

Greetings were presented by the following: 


1. The Bishop (Landesoberpfarrer) of Thuringia, Dr. Reich- 
ardt, of Eisenach. 

2. Chief Burgomaster Janson, of Eisenach. 

3. The President of the Augustana Synod in America, Dr. 
Brandelle, of Rock Island, Ill. This address was in the 
English language, interpreted by Dr. Zehme. 

4. Archbishop Soederblom, of Upsala. 

5. Pastor Fliedner, of Madrid. 


After Dr. Ihmels had replied to these greetings, he gave the 
floor to Prof. Morehead, who was received with applause, for 
his address on the subject, “Let us Help One Another.” The 
address was followed by remarks by General Superintendent 
Meyer of Moscow, Oberkirchenrat, Dr. Cordes of Leipsic, and 
Provost and Director of Missions Tarkkanen of Helsingfors. 
The presiding officer responded to each of the speakers. 

The session closed at 2:30 P. M. with a hymn, and prayer by 
the chairman. 


iY. THE WARTBURG CELEBRATION 


On the afternoon of August 20th, in the Burghof at the 
Wartburg. 


Hymn, with trumpet accompaniment, Ein feste Burg ist unser 
Gott (one stanza). 

Songs by the Eisenach School Choir (die Kurrende), Ach bleib 
bet uns, Herr Jesu Christ (three stanzas) ; Gross ist der Herr. 


THE LUTHERAN WORLD CONVENTION 9 


Address by Bishop Ihmels. 

Songs by the Eisenach School Choir, Die Wittenberger Nach- 
tigall; Landsknecht Gottes. 

Address by Prof. C. M. Jacobs, in the English language, in- 
terpreted by Baron W. von Pechmann. 

Hymn, with trumpet Siig gly ihe a Das Wort sie sollen lassen 
stahn. 


IV. FIRST CLOSED SESSION 


Tuesday, August 21st, at 10 A. M., in the Assembly Room of 
the Erholung. 


The session was begun with the singing of the second stanza of 
the hymn, Die Sach ist dein, Herr Jesu Christ, the reading of 
John xvu, 20ff, and a prayer of thanksgiving and intercession for 
the meeting. 

Bishop Ihmels, since the death of Dr. Larsen, the only surviving 
signer of the call for the Convention, spoke the opening words 
and called upon Dr. Paul, of Leipsic, to call the roll of those 
who had received and accepted the invitation to be present. The 
roll-call showed 138 present. 

“Bishop Ihmels then called upon the Convention to organize, 
beginning with the election of a permanent chairman. On motion 
of Prof. Dr. Jacobs, chairman of the American Preparation Com- 
mittee, Dr. Ihmels was elected chairman and accepted the election. 

The chairman declared it necessary to elect the secretaries and 
the eae Dr. Laible of Leipsic nominated as secretaries, 
Prof. Dr. Neve, of Springfield, Ohio; Pastor Dr. Pehrsson, of 
Gothenburg, Sweden, and Prof. Dr. Paul, of Leipsic; as re- 
corders, Pastor Hubener, of Miltitz and Senior Hofmann. The 
nomination was accepted. 

Dr. Ihmels then informed the Convention that the Prepara- 
tion Committee considered three committees necessary and pro- 
posed that they be chosen, viz., 1. A Business Committee, under 
the presidency of the chairman; 2. A Committee on Resolutions, 
to prepare, or to edit, resolutions arising out of the papers and 
debates; 3. A Committee on Organization, charged with the duty 
of making proposals for the possible establishment of a business 
office, or bureau, for the carrying on of relationships established 
through the Convention. 

As members of the Business Committee, the following were 
proposed, Archbishop Dr. Soederblom, of Upsala; General Sup- 


- 


~\- 


10 THE LUTHERAN WORLD CONVENTION 


erintendent Dr. Hoppe, of Hildesheim; President Dr. Knubel, 
of New York; Bishop Dr. Polchau, of Riga; Bishop Dr. Raffay, 
of Buda-Pesth; President Dr. Stub, of St. Paul, Minnesota. 

For the Committee of Resolutions, Prof. Dr. Jacobs, of Phila- 
delphia; Prof. Dr. Amelung, of Dresden; Pastor W. von Fischer, 
of Springfield, Minnesota; General Superintendent Dr. Kaftan, 
of Baden-Baden; Bishop Ludwigs, of Aalborg; Pastor Dr. 
Pehrsson, of Gothenburg; Pastor Thvedt, of Christiana; Bishop 
Zoch, of Modra. 

For the Committee on Organization, Bishop Dr. Danell, of 
Skara; President Dr. Brandelle, of Rock Island, Illinois; Bishop 
Dr. Gummerus, of Borga; Pastor Holt, of Copenhagen; Pastor 
Dr. Laible, of Leipsic; General Superintendent Meyer, of Mos- 
cow; Dr. Baron von Pechmann, of Munich; Prof. Dr. Voigt, of 
Columbia, South Carolina; Senior Wagner, of Novi Vebas. 

The nominations were approved by the house and the persons 
chosen accepted the election. The members of the Business Com- 
mittee took their places on the platform. 

Dr. Paul then read the rules which the Preparation Committee 
had adopted concerning the admission of auditors, for whom spe- 
cial places had been reserved, and announced that any further 
applications for admission should be made to the chairman. 

The members were informed that it was planned to publish the 
proceedings of the Convention in book form. Those participat- 
ing in the debates were asked to furnish brief abstracts of the 
principal contents of their remarks. 

The chair then announced that greetings had been received 
from Superintendent Garz, Prof. Dr. Moe, of Christiania, from 
the Student Society “Philadelphia” in Leipsic, and the World Al- 
liance of Reformed Churches with a Presbyterian Form of Or- 
ganization, in Edinburgh. The last named message was in the 
English language and was read by President Knubel, after which 
Dr. Ihmels furnished a German translation. The chair was en- 
trusted with the duty of replying to this message. 

After expressions of grateful recollection of the departed Dr. 
Larsen and of Dr. Brown, who preceded him in death, the house 
arose in honor of their memory and it was resolved that tele- 
grams of sympathy be sent to their widows. 

These preliminaries having been disposed of, Dr. Ihmels 
called President Stub to the chair, and delivered his address on 
the subject, “The Ecumenical Character of the Lutheran Church.” 





THE LUTHERAN WORLD CONVENTION 11 


The discussion was opened by Bishop Dr. Gummerus, of Borga. 
The following took part in the debate, Director of Missions 
Knak, of Berlin; Prof. Dr. Stange, of Goettingen; President Dr. 
Stub, of St. Paul, Minn.; Oberkirchenrat (retired) Dr. Bard, of 
Schwerin; Prof: Dr. Haussleiter, of Greifswald; Prof. Girgen- 
sohn, of Leipsic; General Superintendent Bursens, of Warsaw, 
and Pastor Ruppeldt, of Zilina. 

Dr. Ihmels closed the discussion, thanking the speakers for 
their contributions, and taking special note of the remarks of Dr. 
Bard in the admonition, ‘We should be as men who stand in the 
light of eternity.” 

The session was closed with prayer. 


V. SECOND CLOSED SESSION 
Wednesday, August 22d, at 10 A. M. 


The session was opened with the singing of Erhalt uns Herr 
bet deinem Wort, the reading of I Timothy 1, 12ff, and prayer 
by the chairman. 

The chair announced that the Iowa Synod had named Prof. Dr. 
Reu, of Dubuque, and Pastor Moehl, of Thomasboro, as its rep- 
resentatives and welcomed them as members of the Convention. 
He also announced that greetings had been received from the 
German Conference of the United Lutheran Church in America 
through Pastor Kraeling, of Brooklyn, from the Icelandic Synod 
in America through Pastor Olfsen, and from Bishop Jacobsen, 
of Hanar, who regrets that he has been prevented from coming. 

Prof. Dr. Jorgensen, of Copenhagen, was then given the floor 
for his address on the subject, “The Confessions as the Indis- 
pensable Foundation of the Lutheran_ 1 Church. i 

~The discussion was opened by Pr Prof. Dr. Sebelius, of Rock 
Island, in the English language, interpreted by Baron von Pech- 
mann. The following took part in the debate: Superintendent 
Angerstein, of Lodz; Dr. Max von Schinkel, of Hamburg; Vice- 
president Dr. Hein, of Columbus, Ohio; Director of Missions 
Dr. Kausch, of Berlin; Prof. Dr. Reu, of Dubuque, Iowa; Prof. 


——> Dr. Bachmann, of Hulangen: Baron von Pechmann, of Munich; 


Prof. Dr. Amelung, Superintendent Anthes, of Reichelsheim, i.-O. 

In closing the debate Dr. Jorgensen noted with joy the fact 
that despite all the differences of opinion among the debaters, the 
will to hold fast to the Confessions had been expressed by all, and 


Paine 


12 THE LUTHERAN WORLD CONVENTION 


this is the basis for all our attempts at umon. He added 2 per 
sonal word of fnendship for Baron von Pechmann. 

Dr. Ihmels, in thanking all the speakers, and especially the 
principal speaker and the opener of the debate, emphasized azem 
the pomt which the principal speaker had already made, that m 
the subject under discussion the need of the Church wes ip be 
given especial consideration. The Scripteres are morma morons 
and their heart and center (Kern und Stern) ss Jesus Choos 
May it remain our task to hold fast to the Word and, wah Sc 
ture and Confession, to the Lord?” 

The session was closed with prayer and wah the hymn, Dom 
W ort ist umseres Hersens Trost. 


VL THIRD CLOSED SESSION 

Thursday, August 23d, at 10 A. M. 

The session was opened with the bymn, Herz und Herz 
vereint zusammen, the reading of I Cor. xu, 12%, and prayer. 

After announcement of greetings recetved from Amencen 
students, President Knubel was given the floor for igs address 
on the subject, “That they all may be ome! Whet Con the 

to This End?” The address was 
delivered m the Engish language, bat all present had already 
been furnished with copies m either Engitsh or German. 

The discussion was opened by President Dr. Vet, of Munich 
The followmg particpated m the debate: Semor Dr. Schosdt 
of Pressburg; Pastor Otto, of Essenach: Prof. Dr. Stenzve. of 
Goettingen: Prof. Dr. Kunze, of Greifsweld- Bishop Ladeizs, 
of Aalborg; Archbishop Dr. Soederbiom, of Upsala; Pastor Hook. 
of Copenhagen; President Dr. Stub, of St. Paul; Bishop Dr 
Poelchan, of Riga; Excellency von Sieghtz, of Dresden; Pastor 
Dr. Saul, of Galinenarchen. 

In summing up, Dr. Thmels found that there had been fonke- 
mental agreement. Little progress has been made toward a= 
swering the question, “What can we do™” The best thet we con 
do is so to shape our own church that @ corresponds omtwardiy 
to its own innermost essence and becomes more and more what 
it ought to be. It is well that the note of repentance hes not been 
missing today. That we become ceriam of or s2ivation br 
means of repentance and faith m Christ—this must remam the 
center of our Christianity. We thank God that we heve 2 
heritage from our fathers, but we recognize, at the same time, 


THE LUTHERAN WORLD CONVENTION 13 


that a spiritual possession can only be kept by rewinning it ever 
and again. With the statements of Dr. Stub we are all in agree- 
ment. We thank him, too, for his optimism in believing that 
we can make progress through discussion with those who differ 
from us. We recognize our ecumenical calling to- emphasize 
Christ. Let us pledge ourselves to acknowledge the talent that 
has been given us and to trade with it; to bear witness every- 
where to Christ. 

Prof. Dr. Neve called attention to a statement of which Pres- 
ident Dr. Knubel and Prof. Dr. Jacobs are the authors, and 
recommended its study. President Dr. Stub made a statement 
regarding the collection by Pastor Doeving of translations of 
Ein feste Burg. He has succeeded in gathering 129 translations, 
and there are probably more. 

The session was closed with the hymn, Lass uns so vereinigt 
werden and prayer. 


Vil. FOURTH CLOSED SESSION 


Thursday, August 23d, at 6 P. M. 


The session was opened with the singing of the hymn, Liebe 
hast du uns geboten, and prayer by the chairman. 

Dr. Paul took the floor at once for his paper on “The Develop- 
appended to it the reading of an address by Prof. Dr. Benze, 
who is ill, on the subject, “How Lutheran Missions Survived 
the War.” The extension of Lutheran missions over the world 
was given ocular demonstration by means of a map on which 
the Lutheran missions were indicated by markers. 

The following speakers were heard: Bishop Dr. Danell, of 
Skara, who read remarks prepared by Missions-director Brundie, 
of Upsala, who was ill, and added some personal words of his 
own; Pastor Stange, of Leipsic; Missions-director Kausch, of 
Berlin; Missions-director Knak, of Berlin; Prof. Dr. Wentz, of 
Gettysburg, and J. D. Asirvadam, of Madras, whose English 
remarks were interpreted by Dr. Zehme. 

The session was closed with prayer by the chairman. 


Vill. FIFTH CLOSED SESSION 


Friday, August 24th, at 10 A. M. 


The session was opened with the hymn, Der du bist drei in 
Einigkeit, the reading of Gal. vi, 16ff, and prayer. 


14 THE LUTHERAN WORLD CONVENTION 


There followed three_papers on “The Lutheran Dispersion” 
(Weltdiaspora), by Dr. M. Ahner, of Leipsic, Vice-President 
Dr. Hein, of Columbus, Ohio, and Pastor Dr. Pehrsson, of 
Gothenburg. Following these papers Prof. Dr. Neve, of Spring- 
field, Ohio, read a declaration adopted by the Augustana Synod 
at its latest convention, for which Dr. Ihmels expressed thanks. 
Greetings and good wishes were announced from Pastor 
Gutekunst, who was to have represented the Lutheran Church of 
Australia, but had been prevented from coming. The minutes 
of the Women’s meeting were also presented. 

In the discussion of the Lutheran Dispersion, the following 
speakers were heard: General Superintendent Dr. Zollner, of 
Munster; Pastor Hubener, of Muiltitz; Pastor Dr. Zoeckler, of 
Stanislau; Missions-director Dr. Haccius, of Hermannsburg; Dr. 
Kropatschek, of Klotzsche; Seamen’s-pastor Thun, of Altona; 
Prof. Dr. Prohle, of Oedenburg; Kirchenrat Dr. Nagel, of Bres- 
lau; President Dr. Zoller, of Stuttgart; Muissions-director Knak, 
of Berlin. 

Since a number of the members were anxious to leave for their 
homes, the discussion was interrupted to permit the committees 
on Resolutions and on Organization to report. The report of the 
Committee on Organization was presented by Dr. Baron von 
Pechmann. It was discussed by President Stub, Bishop Kukk, 
Bishop Irbe, Dr. Hein, Dr. Reu, Dr. Walther, Pastor Ruppeldt, 
Dr. Kaftan, Bishop Poelchau, General Superintendent Meyer, 
Dr. Zeller, President Knubel, and Dr. Jorgensen. 


It was resolved to establish an Executive Committee 
(engerer Ausschuss), consisting of two Germans (Dr. 
Ihmels and Baron von Pechmann), two Americans (Dr. 
Morehead and President Lars Boe, provided the approval 
of the American church-bodies participating shall be se- 
cured), and two Scandinavians (Dr. Jorgensen and Bishop 
Rundgren). 

The commitee shall give its first attention to three tasks, 
viz., 1. Works of mercy; 2. Foreign Missions; and 3. The 
care of migrating Lutherans (Diasporapflege). 

In cases of emergency, it shall represent the interests of 
the whole Lutheran Church, and shall make arrangements 
for the next meeting of this Convention. 


To the same committee was entrusted the task of forming a 


THE LUTHERAN WORLD CONVENTION 15 


larger Continuation Committee (eimen staendigen Ausschuss), for 
which Germany and America shall each appoint from seven to 
ten representatives, Sweden three, Denmark and Norway each 
two, and the other churches one, except that the smaller churches 
in which different nationalities are represented can appoint one 
representative for each nationality. | 

Both committees shall co-opt members to fill vacancies. 

The Committee on Resolutions proposed three ‘resolutions, 
which were unanimously adopted: erent wa 


I. The Lutheran World Convention acknowledges the 
Holy Scriptures of the Old and New Testaments as the only 
source and the infallible norm of all church doctrine and 
practice, and sees in the Confessions ef the Lutheran 
Church, especially in the Unaliered Augsburg Confession 
and Luther’s Small Catechism, a pure exposition of the 


Word of God. 


II. In view of present movements against the Christian 
education and confessional instruction of our baptized 
young people, the Lutheran World Convention calls upon 
all Lutheran Christians to strive with all earnestness in 
behalf of the Christian instruciion and educaticn of our 
young people, and especially io labor that Luther’s Small 
Catechism may be preserved to them. Lee 


Iii. Thankfully acknowledging the rich evidences of 
brotherly love which the, Lutheran churches that are in need 
have received from their brethren in the faith, the Lutheran 
World Convention calls upon Lutheran Christians not to 
grow weary in brotherly love until ihe Lord shali put an 
end to distress. 


After the conclusion of the discussion, the chairman spoke the 
closing word. He thanked God for that which had been ac- 
complished, and thanked all those who had co-operated for their 
work, especially Dr. Paul, without whose energy the Convention 
would probably not have come to pass. Opinions about what 
has been accomplished may differ. We shall strive to make it 
certain that abiding fruit may come of our presence here together. 

The meeting concluded with the hymn, Christi Blut und Gerech- 
tigkeit, prayer by the chairman, the repetition of the Lord’s 
Prayer, and the benediction. 


ROLL OF THE LUTHERAN WORLD CONVENTION 


Provost O. Aarnisalo, Director of Missions, Sortavala, Finland. 

Dr. M. Ahner, Pastor emeritus, Leipsic, Germany. 

Prof. Amelung, Ph.D., President of the Lutherischer Bund, Dresden, 
Germany. 

Supt. Angerstein, Lodz, Poland. 

J. D. Asirvadam, M.A., Secy. of the Tamil Church, Madras, India. 

Dr. Auerbach, Landesoberpfarrer, Gera-Reuss, Germany. 


Inspector Eccles. H. Bach, Paris, France. 
Prof. Dr. Bachmann, Erlangen, Germany. 
Bishop Dr. Behm, Schwerin, Germany. 
# Prof. Dr. C. T. Benze, Mount Airy, Philadelphia, U. S. A. 
Dr. D. Boehme, President of the Consistory, Dresden, Germany. 
Missions Inspector Bracker, Breklum, Germany. 
«+ G. A. Brandelle, D.D., President of the Augustana Synod, Rock Island, 
Te Ge oS AL 
General Supt. Dr. Braune, Rudolstadt, Germany. 
Missions Director Gunnar Brundin, Upsala, Sweden. 
General Supt. Bursche, Warsaw, Poland. 


Pastor F. L. Coleman, Rajahmundry, India. 
Supt. Dr. Cordes, Leipsic, Germany. 


Bishop Dr. Danell, Skara, Sweden. 
General Supt. Dr. Dettmering, Cassel, Germany. 
Pastor Dietrich, Lodz, Poland. 


Pastor J. Eissfeldt, Stadtoldendorf, Kreis Holzminden, Germany. 


n. Aie'4e - Pastor Wilhelm von Fischer, D.D., Springfield, ipa ieee 
+ Pastor F. F. Fry, D.D., Rochester, NV CU. or 


Dean Gauger, Ludwigsburg, Wuerttemberg, Germany. 
Pastor Gerber, Zoeblitz, Germany. 

Prof. Dr. Girgensohn, Leipsic, Germany. 

Prof. Dr. Gruetzmacher, Erlangen, Germany. 

Bishop Dr. Jaako Gummerus, Borga, Finland. 

Pastor Gussmann, Romelshausen bei Fellbach, Germany. 


Dr. Haack, Schwerin, Germany. 
Dr. Wa Hasse, Vienna, Austria. 
Gen. Justizienrat Haccius, Hanover, Germany. 


16 


THE LUTHERAN WORLD CONVENTION 17 


Dr. Haccius, Director of Missions, Hermannsburg, Germany. 
Pastor Hardeland, Director of Missions, Hamburg, Germany. 
Pastor O. von Harling, Director of Missions, Leipsic, Germany. 
Prof. Dr. Hausleiter, Greifswald, Germany. 

+ Pastor C. C. Hein, D.D., Vice-pres. of Joint Synod of Ohio, Columbus, 

Ohio, U. S. A. 

Pastor Hickel, Director of Deaconess House, Darmstadt, Germany. 
Prof. Dr. E. Hoffmann, Waterloo, Canada. 
Pastor Holt, Copenhagen, Denmark. 
General Supt. Dr. Hoppe, Hildesheim, Germany. 
Pastor Hubener, Miltitz bei Meissen, Germany. 
P. Hurad, Secy. of the Kols Church, Govindpur, India. 

~Bishop Dr. Ihmels, Dresden, Germany. 
Bishop Irbe, Riga, Latvia. 


+ Prof. C. M. Jacobs, Philadelphia, U. S. A. 
Dr. Jahn, Greiz, Germany. 
Bishop Janoska, Liptovsky Sv. Mikulas, Czecho-Slovakia. 
Supt. Jentsch, Chemnitz, Germany. 
Prof. Dr. A. Jorgensen, Copenhagen, Denmark. 


Baron Albert Kaas, Buda-Pesth, Hungary. 
General Supt. Dr. Kaftan, Baden-Baden, Germany. 
Pastor Dr. Erbbi Kaila, Helsingfors, Finland. 
Dr. Kaiser, Dresden, Germany. 
Dr. Kausch, Director of Missions, Berlin, Germany. 
Supt. Klingneder, Paderborn, Germany. 

# Dr. F. H. Knubel, President of the United Lutheran Church, New York, 

| Cee 

S. Knak, Director of Missions, Berlin, Germany. 
Supt. Koegel, Beetzendorf, Germany. 
Dr. Kropatschek, Klotsche bei Dresden, Germany. 
Bishop Jakob Kukk, Tallin, Esthonia. 
Prof. Dr. Kunze, Greifswald. 


) 
Dr. W. Laible, Editor of the Allegemeine ev. luth. Kirchenzeitung, Leipsic, 
Germany. 
Supt. Landau, Marburg, Germany. 
Prof. Dr. K. von Lanyi, Pressburg, Czecho-Slovakia. 
Pastor Jaan Lattik, Fellin, Esthonia. 
Rector Lauerer, Deaconess House, Neuendettelsau, Germany. 
Pastor Lehfeldt, Hamburg, Germany. 
Bishop Dr. L. Lindberg, Vaxjo, Sweden. 
Pastor Lohmann, Rector of Deaconess House, Hanover, Germany. 
Pastor Lohoff, Leipsic, Germany. 
Y. Loimaranta, Helsinki, Finland. 
Bishop Chr. Ludwigs, Aalborg, Denmark. 


18 THE LUTHERAN WORLD CONVENTION 


Supt. Dr. Matthes, Kolberg, Germany. 
Pastor Meiser, Director of Theo. Seminary, Nuremberg, Germany. 
General Supt. Meyer, Moscow, Russia. 
~ « Dr. E. Clarence Miller, Philadelphia, U. S. A. 
Abe. “49  — Pastor E. Moehl, Thomasboro, Ill., U. S. A. 
(ase General Supt. Dr. Mordhorst, Kiel, Germany. 
? Dr. J. A. Morehead, Exec. Director National Lutheran Council, New 
Work,- Ul S00. 
Provost K. von zur Muehlen, Reval, Esthonia. 


Dr. Nagel, Breslau, Germany. 
* Prof. Dr. J. L. Neve, Springfield, Ohio, U. S. A. 
Pastor S. Normann, Christiania, Norway. 
Kreishauptmann von Nostitz-Wallwitz, Bautzen, Germany. 


Prebendary Otto, Eisenach, Germany. 


Dr. Paul, Director of Missions, Leipsic, Germany. 

Baron W. von Pechmann, Munich, Germany. 

Pastor Dr. Per Pehrsson, Gotenburg, Sweden. 

Pastor G. Petrenz, Rector of Deaconess House, Frankfurt a-M., Germany. 
Supt. Pfannschmidt, Treptow a-T., Germany. 

Bishop Dr. Poelchau, Riga, Latvia. 

Prof. Dr. Proehle, Oedenburg-Sopron, Hungary. 


Bishop Dr. A. von Raffay, Buda-Pesth, Hungary. 
Pastor Reimers, Hamburg, Germany. 
Pastor A. Reme, Hamburg, Germany. 
- Prof. Dr. M. Reu, Dubuque, Ia., U. S, A. 
Director Rohnert, Theol. Seminary, Kropp, Germany. 
Provost Roos, Helsingfors, Finland. 
Baron von Rotenhan, Eisenach, Germany. 
Pastor Ruf, Director of Missions, Neuendettelsau, Germany. 


Pastor Dr. Saul, Gallneukirchen, Austria. 

Supt. Schaaf, Potshausen, Germany. 

Dr. Max von Schinckel, Hamburg, Germany. 
Senior Dr. Schmidt, Pressburg, Czecho-Slovakia. 
Prof. Dr. Schramm, Leipsic, Germany. 

Prof. V. Schultze, Greifswald, Germany. 

#~ Prof. Dr. S. J. Sebelius, Rock Island, Ill, U. S. A. 
Count Seidlitz-Sandreczki, Olbersdorf Silesia, Germany. 
Pastor E. Sihvonen, Jousta, Finland, representing the Ev. Luth. Church 

of China. 
Archbishop Dr. N. Soederblom, Upsala, Sweden. 
Pastor Stalmann, Altona, Germany. 
Prof. Dr. K. Stange, Goettingen, Germany. 
Pastor E. Stange, Leipsic, Germany. 
W. Steinbach, Leipsic, Germany. 
Excellency von Stieglitz, Dresden, Germany. 


THE LUTHERAN WORLD CONVENTION 19 


Supt. Dr. Stisser, Goettingen, Germany. 


« Pastor Dr. M. Stolpe, New York, U.S. A. 


Pastor E. Stricker, Strassburg, France. 


e@ Dr. H. G. Stub, President of the Norwegian Lutheran Church in America, 


St. Paul, Minn., U. S. A. 
Pastor Studemund, Schwerin, Germany. 


Provost M. Tarkkanen, Director of Missions, Helsingfors, Finland. 
Seamen’s Pastor Thun, Altona, Germany. 

Pastor N. B. Thvedt, Christiania, Norway. 

Dr. Tielemann, Oldenburg, Germany. 

Provost P. Titelbach, Kedainiai, Lithuania. 

Bishop Dr. Tolzien, Neustrelitz, Germany. 

Prelate Dr. Traub, Stuttgart, Germany. 

Consistorialrat Tuernau, Bueckeburg, Germany. 


President Dr. Veit, Munich, Germany. 
Count Vitzthum von Eckstaedt, Dresden, Germany. 
Prof. Dr. A. G. Voigt, Columbia, S. C., U.S. A. 


Consistorialrat Wagenmann, Hanover, Germany. 
Senior G. A. Wagner, Novi Vrbas, Jugoslavia. 

Dr. Fr. Walbaum, Hermannstadt, Rumania. 

Rector P. Walter, Deaconess House, Reval, Esthonia. 
Prof. Dr. W. Walther, Rostock, Germany. 

Count von Wedel, Loga bei Leer, Germany. 

Provost Wegener, Wiborg, Finland. 

Pres. Dr. Wehrenpfennig, Gablonz, Czecho-Slovakia. 
Prof. Dr. A. R. Wentz, Gettysburg, Pa., U. S. A. 
Pastor C F. Westermann, Amsterdam, Holland. 


Pres. Dr. Zeller, Stuttgart, Germany. 

Bishop S. Zoch, Modra, Czecho-Slovakia. 

Pastor Zoeckler, Stanislau, Poland. 

General Supt. Zoellner, Muenster i-W., Germany. 


147 AL 


7 


7 00h, Dr Wea, ehh crethin (cn hoor 2)» MIF Mecrever S% 


THE PUBLIC SESSION AND GREETINGS 


The Convention began on Sunday, August 19th. The first 
feature was the opening of a Bible Exhibit in the Fuerstenhof. 
The Exhibit was a very fine one indeed. It consisted of two 
parts, first “The Illustrating of the Bible in Luther’s Day,” and 
second, “The Circulating of the Bible as the Book of Mankind.” 

At the opening of the Exhibit for public inspection, Dr. Ihmels, 
Bishop of Saxony, and Dr. Paul, professor at Leipsic, made 
brief addresses. They pointed out that the Lutheran World 
Convention would not be complete without such an Exhibit, be- 
cause Luther and the Church that bears his name have made the 
chief contribution to the religious and artistic appreciation of the 
Bible among the nations of the earth. “Luther and the Bible 
belong together, and for that very reason the Lutheran World 
Convention and the Bible belong together.”’ Special thanks were 
extended to Professor Schramm, of Leipsic, the Director of the 
Kultur Museum at that place. It was Professor Schramm who 
had prepared the Exhibit and he had done his work with the 
scientific accuracy of a specialist. Pastor Gerber from Zoblitz 
also received the thanks of the speakers for his help in presenting 
the Exhibit. 

The materials for the Exhibit had been gathered from the 
Kultur Museum in Leipsic, from the state libraries at Gotha, 
Stuttgart, and Wolfenbuettel, and from official libraries of the 
provincial church government of Thuringia. The Exhibit pre- 
sented many things of the highest value both to the history of 
literature and to the history of art. Such were, for example, 
the many illustrated Bibles, old and new, the scientific Bible trans- 
lations, and missionary Bibles in the many languages of the 
mission fields. Moreover, conspicuous among the treasures of 
the Exhibit was the valuable souvenir publication that had been 
prepared and issued especially for the Convention. This bears 
the title, “Luther and the Bible.” It is really a splendid piece 
of work and sumptuously illustrated. 

Monday was “public day.” The sessions of the day were open 
to everybody. The purpose of this was that those who were not 

20 


THE LUTHERAN WORLD CONVENTION 21 


accredited delegates might have some taste of the Convention. 
The arrangement proved to be a wise one because a great many 
people had come to Eisenach without the credentials of delegates. 

The day began with a devotional service conducted by Pastor 
Otto in the Chapel of the Deaconess Motherhouse. Then came 
the great public gathering in the Fuerstenhof. The assembly sang, 
“Heart with heart is bound together.” Bishop Ihmels was chosen 
temporary chairman of the Convention and made the first ad- 
dress of welcome. 


ADDRESS OF WELCOME 
By Bishop Ihmels 


“In a deep spirit of prayer and in profound emotion I greet you. My 
thoughts go back now to the Lutheran Conference held in Upsala in 1911, 
and the many languages that were spoken by those who there brought 
their greetings. This is a greater occasion than that. Today we have 
gathered as representatives of nearly every Lutheran Church organization 
on earth. Our heart swells with emotion and it is filled with silent prayer. 

“And yet when we compare 1923 with 1911 a sharp sense of pain pierces 
our heart. Let no one fear that I shall make any reference to politics : 
we are concerned here with purely religious purposes. But what I say 
expresses the sentiments of all of you. In 1911 deep peace prevailed among 
the peoples of earth and my people still lived in that glory of which their 
fathers had dreamed. But today! From the bottom of my heart let me 
ask, where is today the glory of my people? Where is today the peace 
of thestiatiGnes aatenkia die eiccirest aire and hate. But for that very 


reason we should thank God the more reyerently | that He has permitted 


_us to gather here in a ‘common faith a and in the spirit of unity. 

“With my whole heart I greet you all, you who have come from East 
and from West. I rejoice that you have come in spite of external con- 
ditions. There are of course many other efforts at union these days, but 
our purpose is to build the Church, the Church of the Future. The ques- 
tion has been raised whether we will not perhaps hinder the work of the 
German League of Evangelical Churches. There is no ground for con- 
cern on that score. The purposes that we have in mind can never conflict 
with those of the League of Churches. 

“We have met here as disciples of Jesus, and we exclaim in the words 
of the psalmist as Luther translated them, Es ist mir ein rechter Ernst, 
“This is a profoundly serious thing with me.” Yes, we are profoundly in 
earnest with our hopes for this World Convention. God Himself has 
seen to it that we shall be seriously in earnest. For He has called away 
some of the very men who had labored earnestly to bring about this Con- 
vention, such as Doctor Larsen from America, that noble man of God, 
so firmly grounded in his faith. God has seen fit to take our cause and 
from its very beginning to place it in the light of eternity. He has wanted 
to teach us that we men are nothing and that He alone is the Eternal. 


Ce, 


22 THE LUTHERAN WORLD CONVENTION 


Men come and go, but Jesus Christ is the same yesterday, today, and 
forever. Last evening we sang, ‘He’s by our side upon the plain, With 
His good gifts and Spirit.’ Is His Spirit with us? Let us try these days 
to feel something of the moving of the Spirit of God in our hearts. Let 
us be constantly in prayer for the gift of the divine Spirit.” 


Doctor Ihmels closed his address with a prayer and then de- 
clared the Convention opened. This was followed by the pre- 
sentation of greetings from various sources. 


The Convention Welcomed 


The first to bring greetings was Dr. Reichardt, General Sup- 
erintendent of the Church in Thuringia. He spoke as follows: 


“Why was Ejisenach chosen as the place of this Convention? Because 
of the Wartburg. What is the particular thing about Wartburg that at- 
tracts us? The Luther room. There the New Testament was translated 
and from there Luther restored the Bible to the people. The entire 
Reformation rests on this Luther room. ‘Search the Scriptures,’ that was 
Luther’s idea. Let Luther lead us today into the holy treasures of the 
Bible, and I am thinking particularly of the sacred treasures of the high- 
priestly prayer of John XVII with its heavenly sentiments that far trans- 
cend the world but at the same time warmly embrace the whole world. 
There Jesus shows what the foundation of his work is, who the members 
of His kingdom are, how the kingdom advances, and what its ultimate 
object is, namely, “That they may all be one.” This Lutheran World 
Convention is a part of that kingdom and my hope is that it may show to 
the whole world that we children of the Reformation belong together.” 


City Director Janson, of Eisenach, spoke as follows: 


Your Convention has been called to meet in Germany and for that we 
Germans are grateful to you. May we express the hope that you, ladies 
and gentlemen from abroad, you who perhaps have known Germany only 
from the press reports and from the accounts our opponents have given 
of us, that you may use your sojourn here as an opportunity to see with 
your own eyes just what the situation is among us. I am convinced that 
you will not be satisfied with a superficial view. It is your special calling 
in life to care for souls, to search the inmost recesses of the human heart. 
We hope therefore you will look deep into the very hearts of the Germans 
and see the inmost soul of our people. If you do that, you will certainly 
realize that Germany has nothing to do with barbarism and all those other 
qualities that the evil-minded ascribe to us. On the contrary, you will 
see that ours is a people that longs for peace and reconciliation, for 
steadiness and quiet, a people that for ages has been one of the leading 
peoples of culture and feels itself called by a higher power to continue 
this mission among men, but at the same time a people that stands as one 
man firmly united in its sense of duty and its will to live, and a people 
that will stoutly resist with all the tenacity of ancient German troth every 
effort to annihilate them. 


THE LUTHERAN WORLD CONVENTION 23 


We of Ejisenach are thankful to you that you have chosen our city as the 
place of meeting for your World Congress. Ejisenach officially calls itself 
the Wartburg-city. It nestles at the foot of the fortress that many call 
the Luther-fortress. Eisenach is the most appropriate place for your 
gathering. All through the four centuries that have passed since the 
days of the Reformation Luther has lived on in the hearts of our people. 
During the last few years he has come nearer to us than ever because of 
what he did for the German nation. And from the hundreds of thou- 
sands and even millions who have come from all parts of the world to 
make their pilgrimages to Eisenach and the Wartburg we see that in the 
heart of man there is still a deep longing for the places where the great 
Reformer lived and from which he poured forth his blessing upon Ger- 
many and upon the world. Under that impulse you have come hither. 

Your Congress has opened with the beautiful song that knows no limits 
of nations, “Heart with heart is bound together,” and from the bottom 
of my heart I hope that through your Convention Eisenach may once 
more be a fountain-spring of blessing to the whole world. I also trust 
that during your stay in Eisenach you may learn to know us Germans 
and our deep need and may come to understand our destiny. From town 
and fortress may our pristine culture speak to you, and from the hearts 
of our citizens may you learn to know the real soul of the German. May 
you be edified and strengthened by your contact with these sacred historic 
places and by your walks in our glorious forests. And may your Con- 
vention seal a bond of friendship between you and us that will endure long 
after you have returned to your respective homes. With these wishes I bid 
you a cordial welcome to the Wartburg-city at the foot of the Wartburg. 


\ 
Address of Response 


The most Reverend Nathan Soederblom, Archbishop of 
Sweden, then addressed the Convention as follows: 


There are many names of sacred places. But none have the appeal of 
Bethlehem, Jerusalem and Nazareth. Many cities sun themselves on 
Italy’s soil, but Assisi is made sacred by the poor little disciple of Christ. 
Many castles look down from the steep hill-tops but the Wartburg stands 
solitary among them all, distinguished even more by its association with 
Luther than by its happy memories of St. Elizabeth. 

With profound gratitude in our hearts we lift our voices in praise to 
God for His grace in sending the prophet Martin Luther to reveal to 
us again the atoning work of His Son. Scarcely a week of my life has 
passed since I was ordained, that I have not daily thanked God that I 
was born and brought up a Lutheran. For Luther is the greatest evan- 
gelist the Church of Christ has known since New Testament times. If 
most of us have that same feeling about Luther, it should not fill us with a 
sense of exaltation but with a sense of serious responsibility. It should 
make us humble. For if we permit our Lutheranism to fill us with Phar- 
isaic self-satisfaction, then we need to remind ourselves of what Luther 
himself wrote in his first exposition of the Lord’s Prayer: “Proud-spirited 


Ss arene on _eeininntieiemeinieeal 


24 THE LUTHERAN WORLD CONVENTION 


saints do more harm than any other people on earth.” So then it is only 
under the name of Luther than we gather here. 


Lutheranism is relatively little known in the world and it is often mis- 
understood. In Roman Catholic circles and sometimes even in Evan- 
gelical Christianity and among liberal thinkers the content of the Church’s 
faith is often compared to a thermometer, or rather to an instrument that 
measures the height of water. At the top it indicates Roman Catholicism, 
which believes everything. Underneath in varying degrees are indicated 
the other forms of Christianity. They are lower in the scale because they 
are supposed to have a smaller content of faith. Immediately below Catho- 
licism comes Lutheranism. Then a few degrees lower appears Calvinism. 
A purely quantitative representation of faith is this, and one that utterly 
misses its real essence! We Lutherans must reach and hold the highest 
degree of faith. But the figure is not a happy one. If we would compare 
Christian confessions, we must not try to do it with a thermometer. 
Rather must we place the various denominations alongside of one another 
and compare their different gifts of grace. 

But let us rather use the figure of liquid in a vessel. There are three 
ways in which the liquid may be made to rise. If the vessel is closed on 
top the water may be raised to a higher level by gradually forcing more 
water in from below. This represents the great number of articles and 
truths and theses that man have devised and collected and prescribed, in 
the mistaken notion that in this way the content of faith is increased. But 
there is a second way of misinterpreting Luther’s idea of faith. The liquid 
can be made to rise by heating it and in this way showing a higher grade 
or degree. But this means that the liquid is more dilute! So too our 
faith may be raised to a high temperature by energizing the will, by the 
exercise of emotion and excitement. Luther’s doctrine of faith is often 
interpreted in that way, as a strong phychological effect which a man 
produces in himself. This is utterly false. 

But, my friends, there is a third method of increasing the content of 
our faith. The vessel can be opened above and be filled with the refresh- 
ing rains from heaven. The content of the vessel then increases without 
human aid. That illustrates the meaning of faith in the Evangelical un- 
derstanding of the term. We are nothing. We are poor weak vessels with 
impure content, or at best with no content at all. But the empty hand of 
trust is filled by God’s mercy in Christ Jesus, and Luther writes: “That 
you become full, full of God; that you lack in no detail whatsoever; that 
you have everything on one heap; that all you say and think and do, in 
short that your entire life is completely divine.’ For it was not Luther’s 
work merely to strike out a few articles of faith from the official list or 
to change or add a few. Nor did he specially seek to intensify the emotions. 
On the contrary Luther’s special mission lay in the fact that he revealed 
again, as no other since the days of St. Paul had done, the boundless 
depths of the love of God in the Crucified One. And this evangelical 
doctrine of salvation alone through the grace of God it is our mission 
to keep forever pure and whole. For it is our Gospel in life and in 
death. Nothing else can assure us of forgiveness and consolation; nothing 
else can assure us of eternal life. 

As Lutherans, with sixty to seventy millions of baptized members, we 


THE LUTHERAN WORLD CONVENTION 25 


constitute by far the largest branch of Evangelical Christianity. Next 
come the Anglicans with more than forty-five millions. Then, I suppose, 
the Methodists with twenty-five millions. But we have not come here to 
rejoice over our numbers, although the sense of belonging together, the 
sense of solidarity, is much too weak among Lutherans. The relief work 
that was done during the war was like a revelation here. The merciful 
Samaritan in the parable asked no questions about the confessional posi- 
tion of the injured man. So, too, the funds of the Church and the people 
in my small nation that were contributed to the relief work in Europe 
after the war were applied among our suffering neighbors without ref- 
erence to confession. The total of these funds was about ten million dol- 
lars. In the same spirit of love similar offerings were made by Finland 
and others of our sister-nations that had remained neutral during the war. 
But it is nothing more than our Christian duty to rescue our brethren 
in the faith and their church services and all their spiritual and intellectual 
activities when they are threatened with destruction. I have often re- 
ferred to the fact that the Lutherans of America were the first to appear 
upon the scene with their ministry of love and help when the war had 
closed. Professor Morehead is with us today, saved and cured as by a 
miracle of God. He is a living proof of the solidarity of Evangelical 
Lutheranism. 

Before the war it looked as if the General Evangelical Lutheran Con- 
ference would grow to be a complete representative of all Evangelical 
Lutheranism. The war has for the time being prevented that. And so 
the call that has brought us together has come from two of the three 

reat centers of Lutheranism. These three centers are, frst, the land of 
the Reformation with Tarzer or smaller Lutheran communities in the 
East and the West of our part of the earth; second, the Lutheranism of 
North America. But alongside of the representatives of these two 
branches of the Lutheran Church are a number of us who by personal 
invitation have come from the third great center of Lutheranism, the 
Balto-Scandinavian North. What Dollinger once said of the Swedes is 
more or less true of all of us in the North. He said: “They are really 
more Lutheran than the Germans.” We constitute a powerful proof of 
the ecumenical character of Lutheranism. And on a little map of Luth- 
eranism, prepared I think by Dr. Lenker, these Northern countries and a 
part of Germany are characterized as “the Lutheran country,” from which 
rays of true light stream out over the world wherever there are Lutherans. 

That Northern group has had a brief meeting since arriving here. I 
have no special commission. But I am sure that all of us can rejoice at 
the splendid way in which the unity of the faith overleaps every political 
and physical boundary. We rejoice to see how representative are the 
personalities who have been invited and how ecumenical is the Lutheran- 
ism here represented. And to our brethren who have called together this 
Evangelical Lutheran World Convention we extend our cordial con- 
gratulations on this encouraging success. We have not come together to 
organize ourselves but to edify one another and to strengthen one an- 
other in our common faith. Within Christianity as a whole it is our 
special mission as Lutherans to cultivate the strength of the inner life, 
to defend the self-sufficiency of the spirit. It will be inevitable of course 


26 THE LUTHERAN WORLD CONVENTION 


that some sort of organization should here be undertaken to combat the 
forces of darkness and the organized enemies of the evangelical faith. But 
that is a secondary matter. I trust that we shall not leave Eisenach with- 
out giving form to our sense of fellowship with one another or without 
a deeper feeling of our common responsibility for the whole evangelical 
cause, 

So therefore we gather under the name of Luther but by no means i the 
name of Luther. Rather do we gather in the name of Christ. Else we 
should be terribly untrue to Luther himself who refused absolutely to give 
his name to a branch of Christianity. I envy our Hungarian brethren 
in the faith who, at least in earlier times, called themselves simply “Evan- 
gelical” alongside the Helvetian brethren rather than “Lutheran.” Luther 
our teacher wanted us called “Christians” and “Evangelicals” but by no 
means “Lutherans.” 

The Word of God is therefore our only strength. No worldly means 
nor human calculations will suffice. The Word that Luther brought to 
the light again, the Word of revelation, above all, the Word became flesh, 
the incarnated Logos,—this is our only sufficiency. And we should not 
only confess that Word with our mouths and carry it on our lips. By 
the grace of God we should also incarnate that Word in our hearts and 
lives because that Word is the will of God. We should be what St. Paul 
in the epistle lesson for yesterday calls a living epistle of Christ to 
humanity. To that end may God help us and our Convention. 

And may He abundantly bless our German brethren who have received 
us so cordially and so affectionately. 


Dr. G. A. Brandelle, President of the Augustana Synod, in 
behalf of the American churches and their delegations said: 


The American delegates to this, the first Lutheran World Conference, 
are all American ‘born with two or three exceptions. They were all 
brought up under the fostering care of the Lutheran Church; that is their 
Church and they love it with a sincere and undying love. Their lives are 
bound up with it in every way, and for a generation or more they have 
been active leaders in the Lutheran Church in their homeland. Marked 
improvements of the conditions of the Lutheran Church of America 
evidence their wisdom and devotion along this line. 

The Lutheran Church across the Atlantic is constantly growing, and 
this circumstance has filled the hearts of its pastors and people not only 
with thankfulness to God, but also with a deep sense of responsibility, 
coupled with a desire to cause it to do still better work, and thus to 
deepen the spiritual life of its members and to extend the sphere of its 
influence. It is also sensible of the attempts on the part of other denomina- 
tions to enter its field all over the world and thereby to seek to attract 
its members with a view of weakening the Lutheran Church and of in- 
creasing their own numbers. It has also noted with deep sorrow the pres- 
ent condition of the Lutheran Church in countries ravaged by the recent 
world war. And the thought has come to it whether it might not be 
possible for the confessionally true Lutherans of the World to get to- 


THE LUTHERAN WORLD CONVENTION 27 


gether for the purpose of seeking to devise ways and means for the 
Lutheran Church, not only to retain what it has, but that it might also 
be strengthened greatly to increase its work both at home and in heathen 
lands. 

The American delegation rejoices with you in the inestimable blessings 
of the Gospel, which produce within us a sense of the forgiveness of sin 
through faith in the merits of the favor of God and the assurance of life 
eternal. It believes that these truths are nowhere taught on the whole as 
simply, fully and savingly as within the Lutheran Church. It would im- 
press these truths upon this convention with all the power of which it is 
capable. 

Your American brethren are also fully alive to the fact that the European 
civilization is very much older than that of the Western hemisphere, and 
yet what we have has originally been derived from Europe. At the present 
time and for more than a generation the Americans have frequently come 
to these shores in ever increasing numbers, not only to enjoy a holiday and 
to spend their money, but, above all, that they might carry home with 
them more or less of the intellectual, moral, and spiritual point of view 
of the Europeans. Indeed, the civilization of the United States of America 
is that of Europe with some strains of our own woven in. The latter 
has come about to some extent through sheer necessity, because we have 
been obliged to blaze our own way and not to depend on the inheritance 
that has come down to us from our fathers. 

As for ourselves, we are here at this present time that we might meet 
and learn to know the leaders of our Church in Europe and elsewhere. 
We would look into your faces and arrive at some sort of valuation of 
the spiritual forces that are directing the work of our beloved Church on 
this side of the waters. We may not be able to converse fluently with 
each other, but through the helpfulness of others, as well as through the 
contact of spirit with spirit, we will be in a position to understand to some 
extent the nature of our colaborers in the vineyard. 

At this Convention, it seems to us, we ought endeavor to establish each 
other in the faith. The Word of God and our Confessions must ever be 
our watchword in matters of faith and life. From these there must be 
no departure. Only when we build on that foundation shall our building 
stand. We also desire to attain unto a sympathetic understanding, in 
part at least, of how to carry on our work to be of service to each other 
in a manner to promote the interests of true Christianity. We from 
America are very glad to come to you with open eyes, minds and hearts, and 
we trust to find you all in a similar mood. 

The needs of the Church in America are many, varied and great. So 
much, and possibly a great deal more, can well be said of many sections 
of our Church in Europe. Political conditions have made it exceedingly 
difficult to carry on the work. It seems to us that the present time is 
one in which the forces of the Lutheran Church of the World should 
stand together for the assistance of those that are unable to care properly 
for themselves. And our prayer is that this convention may bring forth 
a sense of solidarity on the part of the sections of the Lutheran Church 
of the World in a degree hitherto unknown. 

It is needless for me to say that we rejoice that this first Lutheran 


28 THE LUTHERAN WORLD CONVENTION 


World Conference has sprung into being. We sincerely hope that others 
will follow in due time, and that all may prove of great worth in the 
carrying on of the work of the kingdom. 


We thank most heartily the citizens of Eisenach for their willingness 
to receive this convention. 


Pastor Hans Fliedner, of Madrid, Spain, said: 


I bring to this Lutheran World Convention a double greeting. It comes 
from Spain. What has Spain to do with Luther? Have Lutherans taken 
“God’s Word and Luther’s doctrine’ to Spain? I venture not to doubt 
it, but I say more than that. It was Luther himself who, by his personal 
influence, began the evangelical movement in Spain. Ask the father-con- 
fessor and secretary of Charles V; ask the princes and grandes of Spain 
who, seized by the power of the Gospel at the Diet of Worms, carried 
the Reformation-confession back into their homeland; ask the first vic- 
tims of the Inquisition who, as “luteranos,” sealed their faith with a 
martyr’s death on the scaffolds of Valladolid and Seville. We lament 
to God that Rome gained a temporary victory and, through a spiritual 
captivity of four hundred years, succeeded in destroying the Gospel in 
Spain, root and branch. 

In modern times, however, there has existed in Spain for more than 
fifty years the German Evangelical Mission, supported by German com- 
mittees in Berlin, Barmen, Stuttgart, Cassel, Bremen and other places, 
founded by Pastor Fritz Fliedner, and carried on by his sons, Pastors 
Theodore, George and Hans Fliedner. In the Jglesia Evangelica Espanola, 
which, naturally, makes a united front against Catholicism, it is the Ger- 
man work alone which is conducted in a Lutheran spirit. In distinction 
from the Scotch and Irish Presbyterians and the American Congrega- 
tionalists and Methodists, who are connected with us in one synod, our 
work has a Lutheran character which is marked in our administration of 
Baptism and the Lord’s Supper and in our public worship. 


It is not only as a co-laborer in this work of evangelization that I bring 
greetings to this Lutheran World Convention, and prayers for God’s 
richest blessing upon its meeting here in Eisenach. I speak also as a 
member, and the secretary, of the organization which I have mentioned, 
the Iglesia Evangelica Espanola. I offer to this assembly the heartiest 
good wishes of this church, which are contained in the official document 
which I have the honor to hand to your honored chairman. In the words of this 
document, may the light kindled in Germany by the great Reformer pour 
its beams ever more strongly over all the world, and even upon us, para 
bien de Espana, “for the good of Spain!” 


LET US HELP ONE ANOTHER 


The Address of Dr. John A. Morehead, of New York, Executive 
Director of the National Lutheran Council of North America 


Part I 


We have assembled at a notable milestone on the highway of history. 
Amid these storied mountains and valleys, far reaching movements have 
had their beginnings. Are the spirits of just men made perfect per- 
mitted to visit the scenes of their earthly labors? Surely they are here— 
Luther, Melanchthon, yes, all that goodly company of reformers, as the 
children of the Reformation foregather from the ends of the earth. That 
man of God who, after much spiritual anguish, had found peace and joy 
of soul through personal faith in the Saviour, performed in this neigh- 
borhood the invaluable service of restoring the Holy Scriptures, which 
testify of Him, to the language of the people. So, through the operation 
of divine Providence, much has come to pass here, in order that prim- 
itive Christianity might be republished and the modern era effectively 
begun. 


BACK TO THE EARLY CHRISTIAN PRACTICES 


In the midst of such traditions, it is entirely natural to turn to the Scrip- 
tures for warrant of the theme “We would help one another.” Evidence 
of the express authorization of revealed truth in this respect is not far 
to seek. The grace of God in Christ creates in the human soul faith which 
worketh by love—this is the epitomized story of the entrarice of redemp- 
tion as a vital power into the individual life. The Lord Jesus gave the 
second great commandment “Thou shalt love thy neighbor as thyself” to 
indicate the necessary outward free expression of an innner relation of 
love toward God which had been established through faith in the Saviour. 
The gracious energy of the new life, released from the bondage of sin 
and called to the freedom of the sons of God, must bear abundantly the 
flowers and fruits of tender sympathy and loving deeds. 

From the Acts of the Apostles, it appears that the first enthusiastic out- 
burst of Christian brotherly love revealed itself in the method of holding 
all material possessions in common. The Christian of early apostolic 
days said to his brother and to his Lord, “All that I have is yours,” and 
so surrendered all that he owned for the common cause. Although because 
of the weakness of the flesh and the advantage taken by wolves in sheep’s 
clothing, it was found necessary to relinquish the early practice of Chris- 
tian communism, nevertheless the obligation of the exercise of Christian 
brotherly love toward one another is an abiding principle. “We love Him 
because He first loved us” (I John 4:19). “And this commandment have 
we from Him, That he who loveth God, love his brother also” (I John 4:21). 

In the course of the planting of the Christian Church through the labors 


29 


30 THE LUTHERAN WORLD CONVENTION 


of apostles, many important principles touching the exercise of Christian 
love were established. The regular practice of mutual helpfulness, of 
confirming each other in the faith, of hospitality, of ministry to personal 
needs, and of co-operation in the work prevailed, as appears constantly 
in the record of the Acts of the Apostles. But what light do the exper- 
ience and practice of the apostles throw upon the principle governing their 
exercise of Christian love? The question merits serious consideration. 


Att MEN TO BE REACHED BY LOVE 


(1). The visions of Peter and Cornelius (Acts 10) clearly indicate 
that the blessings of the Gospel are destined for all men without dis- 
tinction of race or nation. It necessarily follows that the ministry of 
Christian love and mercy, like that of the Gospel itself, shall be extended 
without discrimination to God’s people in every race and nation. It is 
not surprising therefore to observe that certain Grecians murmured against 
the Hebrews (Acts 6:1) because their widows were neglected in the 
daily ministrations. Considering the historic circumstances prevailing at 
the time of the introduction of Christianity, it can easily be understood 
that a special revelation was necessary in order to establish the supra- 
racial and supra-national character of our divine religion. But both the 
nature of Christian love and the significant fact that the true children of 
God shall be gathered out of every race and nation at the last day, estab- 
lished the fact of the permanent universality of Christian love. 

(2). Although it appears that the first duty of Christian love is toward 
fellow-believers, it is nevertheless its privilege to do good unto all men. 
The Saviour’s parable of the Good Samaritan settles once for all the 
obligations of the exercise of Christian love toward one’s neighbor. But 
the sources of the humanitarian work of the Christian are rooted in his 
faith. He loves his fellowmen but he loves them above all as those for whom 
Christ died. 

(3). However, as the apostles ever exemplified in their singleness of 
devotion, it is the paramount duty of the Christian to be faithful in all 
that he is and in all that he does to his Master who is the way, the truth 
and the life. Therefore the manifestation of Christian love in deeds of 
mercy will be consistent with the revealed will of God and with the in- 
terests of His kingdom, which is also a supreme object of endeavor. But 
it is clear that the works of Christian love performed in fidelity to the 
truth as it is in Christ Jesus, become unanswerable evidence of the fact 
that the worker has been with Christ and learned of Him. Just as the 
Saviour Himself established the divine character of His mission by an 
appeal to His works, in like manner His followers are privileged by the 
manifestation of His spirit in works of love and mercy to reveal to the 
world the divine origin and mission of the Christian Church. The apostles 
witnessed both by their words and by their works. The making of a good 
confession by inner necessity must be followed by a true testimony in 
word and deed. In all their manifold activity in the planting of the 
Christian Church the apostles never lost sight of the fact that they were 
witnesses of their divine Lord, crucified and risen again. The development 
of the Christian system of serving love was based on convictions. 


THE LUTHERAN WORLD CONVENTION 31 


Is there a conflict here between the loving pity which the Christian has 
in common with all men for human misery, and the response of the soul 
to the need of the brethren and of all men which he experiences as a 
believer? On the contrary his experience of divine grace serves the end 
of deepening his humanitarianism into a profounder love, and a deeper 
devotion impels him to perform a real and lasting service to his neighbor 
in the light of the full truth of the Gospel which he enjoys. The Chris- 
tian cannot rest content with mere humanitarian service, although he will 
be glad to have part in it in every great emergency which threatens the 
welfare of mankind if there be no better way open. 

We must be thankful for all the great humanitarian organizations which 
have done helpful relief work in the emergency of war and peace. We 
can also be thankful that Christian people have not failed to take a large 
share in such enterprises for the amelioration of human need. But, when 
the offices of charity are relinquished by peopes predominantly Christian 
to secular organizations, however praiseworthy they are; or to semiofficial 
agencies; or to departments of government, has not Christian love failed 
to bear a true witness to the Christ in the fullest sense, and at the same 
time sacrificed one of the chief arms of power belonging to the Church? 
Surely Christians dare not confuse by unconsidered action the evidence 
of the fruits by which they are to be known, nor fail to give a clear and 
true testimony to Him in whom they believe by deeds of serving love. 
When the representatives of the extreme party in Russia desired to destroy 
the influence of religion, they first deprived the Church of its institutions 
of mercy and education, and then made it illegal for the Church as such 
to organize or conduct charitable work. Has the Church of the Western 
world, through partial neglect of the opportunities of the exercise of 
Christian love, allowed this arm of service to pass in considerable part to 
others? Has the Church been found faithful in the stewardship of the 
heavenly gift of charity as a means of serving and witnessing. 

(4). While it is assumed that normally men should care for their own 
welfare through the method of selfhelp, it is a principle of serving love 
that assistance shall be given to the weak. The apostle Paul says, “I 
have showed you all things, how that so laboring ye ought to support 
the weak, and to remember the words of the Lord Jesus, how He said, 
‘It is more blessed to give than to receive.’” Hence because of the frailty 
of human nature and the imperfection of Christians, brotherly love must 
exercise itself in supporting the weak and that too as a part of the per- 
manent work of the Church. The interchange of the good gifts of God, 
each individual or group of Christians giving according to what others 
lack, will with God’s blessing increase the total exercise of the serving 
power of the Church. Moreover, the world’s humanity outside of the 
circle of believers calls loudly for the unselfish ministry of love and mercy. 

(5). In seasons of great or widespread calamity, a special demand 
is made upon the exercise of Christian love, to which the Church, if 
loyal to the spirit of her Master, cannot fail to respond. Even in the age 
of the apostles, an example of emergency need is recorded. In Acts 11: 
28-30 we read: “And there stood up one of them named Agabus, and 
signified by the spirit that there should be a great dearth throughout the 
world: which came to pass in the days of Claudius Cesar. Then the 


~ 


Le 
‘ Ler, 
POP POS , 


32 THE LUTHERAN WORLD CONVENTION 


disciples, every man according to his ability, determined to send relief 
unto the brethren which dwelt in Judea: which also they did, and sent 
it to the elders by the hands of Barnabas and Saul.” It is worthy of 
particular note that the early Christians organized a great relief activity 
to meet the dire need created by famine, and that their gifts were dis- 
tributed through chosen leaders of the Church. In view of the fact that 
many American Christians, who have shared in the service of brotherly 
love through the National Lutheran Council, are related to their brethren 
in the various countries of Europe by ties of blood as well as by the 
higher bonds of the common faith, there is a pleasing human touch in 
the following remark of Paul in regard to his famine relief work in 
Palestine: “Now after many years I come to bring alms to my nation, 
and offerings” (Acts 24:17). But the impulses of true Christian love, 
sympathizing with brethren in need and lamenting on account of the 
sufferings of the Church, interceding at the throne of heavenly grace and 
rescuing the endangered with gifts of love, infinitely transcend in value 
any mere human tie or emotion. 


BrsteE Acts IN PRESENT TIMES 


In the year 1914, the great war swept over most of the nations of the 
world like a consuming fire. The psychology of the time was char- 
acterized in an extreme degree by the passions of hate and patriotism, 
greed and sacrifice, national egoism and national idealism, reckless re- 
proach against the Christian Church and sublime manifestation of the 
spirit of Christ in rescuing, healing works of mercy. The consequences 
of this modern war, enduring more than four years with great intensity, 
are terrible to contemplate. The wealth of nations was burned up and 
countless people reduced to poverty. Along the far-flung battle front of 
the war, there was untold devastation of homes, schools and churches, with 
a consequent migration of parts of nations. The treasures of manhood, 
in the flower of youthful promise, were sacrificed in awful measure. 
Under-nourishment and famine, disease and pestilence, have added an 
enormous quota to the war’s toll on the world’s human resources. Far 
reaching political changes, already accomplished or in the process of the 
making, together with the above results of the conflict, have issued in 
“distress of nations with perplexity” economic disorganization, the fre- 
quent vivisection of the body of the Christian Church, widespread suffer- 
ing, the seeming weakening of faith, and moral degeneracy. Disillusion, 
desperation, despair, or false optimism have driven many to extremes of 
thought and measures, or to bewildered and hopeless inaction. Has the 
Lord forsaken the world and His Church because of the shipwreck which 
modern nations in common sin have made of the divine gift of Christian 
civilization? Unhappily, does not the Church also share in responsibility 
for the catastrophe because of unbelief and unfaithfulness in service? 
But, thanks be to God, there are many evidences that, in accordance with 
His patience and mercy in times past, He was moving to re-form the 
chaos which has followed the war. Under the actual conditions His spirit 
alone could have had the power again to fan the smouldering fires of 
Christian brotherly love into a glowing flame. 


THE LUTHERAN WORLD CONVENTION 33 


AMERICAN LUTHERANS PREPARE TO ASSIST BRETHREN IN DISTRESS 


However, as a matter of simple historic fact, the enmities and mis- 
understandings of the war period have never destroyed Christan love, 
although it suffered suppression and interruption of relations. Many 
Christians in the warring nations experienced great anguish of soul on 
account of the violation of Christian love and the broken bonds of fellow- 
ship. But although wounded or rendered unconscious by pain, the love 
was still there. For example, during the early years of the conflict, in 
Christian circles in America, there was much discussion of the plan of 
sending a commission to Europe to bear to fellow Christians on this side 
of the ocean messages of greeting and good will. However, before this 
counsel bore fruit in action, America was drawn into the war. Never- 
theless the painful consciousness of strife with brethren in the faith and 
separation from them existed, as did deep sorrow on account of the injury 
being suffered by the Church. Hence, it is a noteworthy fact, that early 
in the year 1918, when the struggle was growing long and bitter, and 
when the National Lutheran Commission for Soldiers’ and Sailors’ welfare 
was doing its utmost for the spiritual care of the men in training camps, 
and of those near the front, in co-operation with French Lutherans, at 
such a time, the Holy Spirit led the Lutheran leaders of America to mature 


plans to send messengers.to fellow believers in all the countries of Europe ~ 


engaged in the war, as soon as hostilities should cease, with a view to 
conveying personally Christian greetings, brotherly sympathy, and as- 
surance of their readiness to be of all possible assistance in the work of 
reconstruction. For this mission of love and mercy to brethren in the 
faith of Europe, no less than for the accomplishment of common Luth- 
eran work in the homeland, therefore, on September 6, 1918, the par- 
ticipating Church bodies organized the agency of the National Lutheran 
Council of America. Before the conclusion of the armistice the follow- 
ing November, commissioners were in France. Three of the five con- 
stituting the larger and more permanent commission of the Council sailed 
from New York, May 5, 1919, and with their other two colleagues who 
followed shortly afterward, visited in the order they could secure access 
to them, and as quickly as possible, eighteen countries in Europe. These 
commissioners received instructions in the following terms: 


As representatives of the National Lutheran Council in America, 
you are charged to learn definitely the present ecclesiastical sit- 
uation and problems of each group of Lutherans in European 
lands which were involved in the war; their plans for the solution 
of their ecclesiastical problems, and how far they will require the 
aid and counsel of other groups; ever mindful in the fulfillment 
of your mission, of the cardinal purposes of the National Lutheran 
Council, among which is the fostering of true Christian loyalty. 

Your appointment imposes upon you the following specific 
duties : 

1. You will convey to the Lutherans the sincere and cordial 
greetings of the Lutheran Church in America, with assurances 
of its deep interest and ready willingness to participate in the solu- 
tion of their ecclesiastical problems. 


= 


34 THE LUTHERAN WORLD CONVENTION 


2. You will ascertain the conditions confronting each group, 
with a view to enable the National Lutheran Council intelligently 
to afford such counsel and succor as will contribute to strengthen, 
hearten, and encourage them in establishing the Church of the 
Unaltered Confession in harmonious relation to our whole house- 
hold of faith. 

In all these premises you are charged to report back to the 
National Lutheran Council at the earliest opportunity. 

For the purposes set forth in your instructions your commission 
will have all the powers that the National Lutheran Council itself 
possesses; and you are authorized to make at your discretion, pre- 
liminary expenditures to the maximum amount of $50,000. Any 
expenditures made in excess of $50,000 shall first receive the 
approval of the National Council. 


So these Lutheran bodies of America, through the agency of the Council, 
came in the spirit of brotherly Christian love on their great adventure to 
the hitherto largely unknown countries of Europe to seek their brethren in 
the faith. They found many welcoming hearts and hands. But they were 
also confronted by a suffering Church and by widespread human physical 
need. When fully advised of the facts of the situation in countries of 
Europe directly affected by the war, the National Lutheran Council 
adopted the following principles or methods for the direction of its churchly 
relief activity: 


1. It has been deemed expedient and right to extend the brotherly hand 
directly, within the sphere of each government, to fellow believers ac- 
cording to the need but without respect to nationality. 


2. For the moral support of the Church, material assistance has in the 
main been administered through auxiliary committees or other churchly 
agencies in each country. This method has also resulted in a remarkably 
economical distribution of gifts, since the hundreds of churchmen, 
deaconesses and others active in this relief work throughout Europe gen- 
erally have given their services without money and without price. To all 
these co-workers the Council is profoundly grateful. 


3. On account of the widespread physical need, up to the present time 
the chief effort has been directed mainly toward physical relief. To this 
end the churchly agencies of love and mercy already in useful existence, 
namely, Inner Mission societies and institutions, have been supported sys- 
tematically from the first as far as available means would reach. This 
action has been taken partly to help to preserve to the Church these in- 
valuable agencies of serving love and partly to use them as channels 
through which to reach the distressed. 


In Latvia, Austria, Jugoslavia, Hungary and Czecho-Slovakia, where 
the large number of uncared-for orphans, old and sick people made it 
necessary, with the help of the local church, institutions of mercy closed 
by the war were reopened or new ones were founded. Perhaps 50 per cent 
of the total expenditures of the Council, however, have been devoted to 
the regular semi-annual assistance of retired pastors, widows and orphans, 
and other needy persons and families. In countries where famine existed, 


THE LUTHERAN WORLD CONVENTION 35 


as in Russia, systematic distributions of food and clothing to the congre- 
gations and villages were made through the proper committees for the 
benefit of the old, the sick, the undernourished and children. The enormous 
requirements for relief work in the many countries of Europe where fel- 
low Lutherans dwell have made it difficult with limited means to go beyond 
the sphere of physical help. Nevertheless, something has been done toward 
the direct support of churchly activities. Contributions have been made 
for the assistance of the Church press. Various free Lutheran churches 
have been directly aided. Active pastors in physical need have not been 
forgotten. And, besides, not to mention other methods of spiritual en- 
couragement, it has been believed that the adequate aid of Church groups 
in performing the large work of love and mercy required by after-war con- 
ditions would leave them free to use their resources to do for themselves 
their own churchly work. Some exceptions to the general rule have 
been made in France, Latvia and Poland, where much church property 
was destroyed during the war, by assisting in the rebuilding or repair of 
churches. But the task of the institutional, personal and churchly assist- 
ance of the brethren, in almost all the war-stricken countries of Europe, 
is as yet far from complete. 

4. Because some elements in the Church groups of every country have 
available means of their own, the effort has been made by tactful sug- 
gestion and counsel to encourage participation by those who are able in 
each country in their own work of relief and reconstruction. Much has 
been done in this direction in all countries, as is naturally to be expected. 
Nevertheless, under the often hard circumstances, the advances made in 
this particular are worthy of all praise. 

5. While it has ever been the purpose of the National Lutheran Coun- 
cil, as the loyal agency of the Church, to express brotherly love by works 
of mercy in a manner consistent with the truth as the Church confesses 
it, cordial relations have been maintained so far as possible. For instance, 
a representative of the Council, the first Protestant from England or 
America to reach Siebenburgen, Rumania, when the people of this oc- 
cupied country were suffering desperate need, was glad, besides helping 
the Lutherans, to transmit a gift of $10,000 from the Presbyterians of 
America to the Reformed Church of Transylvania. In like manner sub- 
stantial gifts from Reformed groups of America have been used for the 
purchase and distribution of food to Reformed people in South Russia 
before their own Church had organized a relief organization in that coun- 
try. Besides, when found to be in desperate need, individuals of different 
confessions of faith have been assisted with gifts of food and clothing 
by the Council itself. 

6. Although the resources for relief have been limited, and although 
the first obligation of loving helpfulness has been toward those of the 
same household of faith, nevertheless where the need has been so great 
as to endanger life, as in the famine areas of Russia, the people of all 
confessions or of no confessions have been helped alike according to the 
need. In the district of the Volga Valley assigned to the National Luth- 
eran Council for child feeding, all the hungry little ones were of course 
cared for without any discrimination. So in the spirit of the good Sam- 
aritan, and in the spirit of true Christian love, the effort was made to 


36 THE LUTHERAN WORLD CONVENTION 


satisfy all the hungry, and to rescue from death all who were suffering 
terrible want. 

7. This entire churchly activity has been conducted in friendly relations 
with civil governments and general relief agencies. These organizations 
have often given valuable practical co-operation. 

According to such principles and methods has this work of Christian 
brotherly love been conducted. It is still far from finished. The battle 
of the faithful against disorganization, poverty, materialism unbelief, 
sectarianism and false ecclesiasticism continues under great trials. To 
them the right hand of fellowship must be continually extended until the 
conflict is won, not merely to comfort and help the brethren, but also for 
the support of the evangelical faith. During the almost five years of the 
Council’s work of love and mercy in Europe since the great war, the 
conviction has been growing stronger and stronger that the forces of the 
Lutheran Church need to join hands in the great practical task of helping 
to rescue Protestantism, which has suffered such untold injury from the 
recent conflict and its consequences. 

From the beginning of its activity in Europe up to July 24, 1923, the 
National Lutheran Council has expended for relief and reconstruction: 


Astin (eae, $ 83,545.89 Poland? eee $302,102.03 
Czechoslovakia .... 45,518.75 Soviet Russia ..... 330,102.91 
Dante roe ee 1,735.02 neh | Gh ai ar hh Gin ray: 2,775.64 
Petia Ne ere ee 32,573.20 Refugees in Turkey 8,204.00 
Heanicere res. hs 114,731.63 Far East Republic.. 2,075.14 
Fintan ian oan «he an 49,388.90 Vollyhnia (Poland) 12,500.00 
Genriatiy hee vier oe 446,021.52 SWiteeriand |: «neces 125.00 
Hangary ee ee 75,013.06 JUROSIAVIO. fw e owen e 14,250.79 
be 5 Ade dap ee a ra 1,492.00 Roumaniavia.s onsen 78,666.54 
LEARVid eb oe re ees 19,338.20 Special objects ..... 10,358.42 
Rettiianta tron okt are 4,336.59 China Famine Fund. 14,536.00 


During the same period, the Lutherans of America, acting 
through the Council, have donated 2,497,791 pounds of clothing to 
and through fellow believers in Austria, Germany, Latvia, Poland, 
Czechoslovakia and Russia. The cash cost of transportation of this 

_ clothing to European countries has amounted to $193,259.20. 

ps 2 

Kon During the great war, mission boards of the United States and Canada 
’ " organized the Foreign Missions Conference of America to seek ways and 
_ {wet means to provide for the maintenance of Finnish and German Lutheran 
{\ J missions in non-Christian lands which had for the time been orphaned 
from their parent societies. The Conference has provided for some of 
these missions by securing the consent of already constituted mission Boards 
to become responsible for their support. As a matter of convenience, the 
Lutheran Foreign Missions Conference requested the National Lutheran 
Council temporarily to give financial support by gift or loan to certain 
important missions, not otherwise provided for, according to annual bud- 
gets to be agreed upon by both parties in consultation with the parent 
societies. Hence the National Lutheran Council solely on the side of finance, 


% 


THE LUTHERAN WORLD CONVENTION 37 


has entered the field of Foreign Mission Relief, in order that valuable mis- 
sions of Finnish and German societies may be preserved in useful life until 
if God will, the founding organizations may be free again to assume full 
responsibility for their control and support. For this vital work of For- 
eign Mission relief, the Council expended for the entire period ending 
July 24, 1923, the following sums: 


iriver eee eee $74,435.73 Tapate cere oa ne $12,299.25 
RNa et ie ae te 86,916.63 sks VE Wie yan cae eae 55.00 
Thain Feta eee 96,683.59 


It appears, therefore, that exclusive of the value of the clothing dis- 
tributed, the cash sum of $2,243,351.47 has been contributed through this one 
Lutheran agency for foreign mission relief and for relief and reconstruc- 
tion in European countries affected by the war. 


VITAL WorRK OF THE CHURCH 


This example of the triumph of Christian love over racial and national 


limitations has happily found its counterpart in various countries of | 


Europe, particularly in the relief work in~ Russia during the past two 
years. 

The Allgemeine Lutherische Conference has transmitted through the 
Commissioners of the United Lutheran Church or directly millions of 


Spe ONT aereey, 


marks for parallel relief work in that country. For a similar purpose the — 


Evangelicals of Spain have given $2,000. The Lutherans of Poland have 


given Polish Marks 7,000,000. The German Evangelical Lutheran Church © 


of Latvia has given Let. Roubles 36,000; the Lutheran Society of Alsace 
Francs 14,000, and the Paris Synod about Francs 2,000. Hence these 


gratifying gifts of those who had suffered great hardship through the — 


war to meet the greater need of their brethren in Russia, not only manifest » 
beautiful Christian love, but also illustrate the growing consciousness of © 


the unity that exists and has been revealed by the extending acquaintance 
among Lutheran groups. 

In considering with thankful heart the fact that after the most terrible 
war in history the Lutheran churches have not failed to exhibit vitality 
toward the brethren and toward humanity in their dire need, it must be 
remembered that there has developed more than one example of Lutheran 
relief work. The help extended to German pastors from Sweden, “the 
laymen’s help” given from Denmark to Lutherans in many countries, and 
the splendid aid from all Scandinavian countries, to the undernourished 
children of Austria and Germany are cited with especial appreciation. Much 
practical help has also come from independent synods in North America, 
South America, Australia, and individuals in all these countries. To par- 
ticular persons and institutions in Europe. While these facts are re- 
corded gratefully, it is impossible to give definite figures or other data, 
because there is no center where one may obtain promptly authentic 
information. 

Before closing this survey of the manifestation of brotherly love and 
loyalty to the faith in the Lutheran Church since the war, I cannot refrain 
from calling attention to the fact that Lutheran relief has had its mar- 


once 


38 THE LUTHERAN WORLD CONVENTION 


tyrs. The Rev. C. L. Brown, D.D., of the Foreign Mission Board of the 
United Lutheran Church, gave his life for the cause of Foreign Mission 
relief, since as a commissioner of the National Lutheran Council he died 
in Africa of a fever contracted while on a tour of missionary- inspection. 
Dr. Lauritz Larsen, for years the Executive of the National Lutheran 
Council who was rich in service both at home and abroad for the suffering 
Lutheran Church, in the flower of his manhood and great ability, thus 
gave his life for the brethren in the faith and for Christ’s kingdom on 
earth. For whatever has been accomplished for fellow believers and for 
the Church by the sacrifice of means and men, let all praise be ascribed 
to the Saviour, whose we are whom we serve. 


Pe FurTHER HELP For ONE ANOTHER 
1 


. By a good confession ; not merely by the reaffirmation of the “truth 
once delivered to the saints,” but also by the effective application of the 
truth to every spiritual problem of all times. Every good confession, 
whether by individual groups in different countries or by the Lutheran 
world forces through a common mouthpiece, will strengthen every part 
of the Church in loyalty to the Saviour. On the basis of a common good 
confession which expresses existing unity in faith, a program of practical 
helpfulness is both possible and desirable. 

2. By the Interchange of Gifts, for all have not the same endow- 
ments. The exchange of official visitors by Church Bodies in different 
countries will promote good understanding and increase the sum of know- 
ledge as will the exchange of professors of church institutions. A central 
bureau for the collection and distribution of significant church news to 
the Lutheran press of the world would do a service helpful to all alike. 
Such a bureau could also promote the exchange of literature narrating the 
experience of the Church under different conditions, worship, Christian 
work, finance and other phases of its life. Lutheran forces in the world 
need to have accurate uniform statistics. In every age the achievements 
of theological science need to be made known fully to theologians of the 
Church in every part of the world for the defense and propagation of the 
faith. 

3. After the prostration of the war, sections of old Church organizations 
find themselves severed from the mother churches and confined within new 
national boundaries. Without new forms of government to meet new 
conditions; lacking pastors and the schools to train them; often without 
means to care for their widows, orphans and old people, these single 
groups of Lutherans scattered throughout many nations of Europe have 
been as sheep among the wolves of opposing forces. By the blessing of 
God and the devotion of His people, much has already been accomplished 
toward the reconstruction of these churches. But is not an unusual op- 
portunity thus offered to the stronger Lutheran churches, moved by love 
of the brethren and of Christ’s kingdom, to find some common and efficient 
way to “support the weak’? 

4. Conditions resulting from the war are issuing in enormous waves of 
immigration. Is not some central Lutheran agency necessary in order to 
make the best possible provision for the continued spiritual care of those 
who go to the untried conditions of strange lands? 


THE LUTHERAN WORLD CONVENTION 39 


5. Churches having unity in the faith, although dwelling in different 
countries, by joining hands in the work of publishing the Gospel in non- 
Christian lands, can with God’s blessing accomplish more for the conver- 
sion of. the heathen. 

6. By the establishment of an efficient central_a much confusion 
can be avoided and the gifts of God’s people in the Lutheran churches 
of the world can be more wisely and helpfully applied, both for those of 
the household of the faith and for all men; in the emergencies of war, 
famine, pestilence, fire, flood, earthquakes and other great calamities. Thus 
may the disciples of the Lord give a true witness to Him and to the divine 
character of His Church by deeds of love and mercy. 

7, When miswnderstandings or differences arise between Lutheran 
groups in the same or in different countries, has not the Christian brotherly 
love of world Lutheranism a mission of peace-making to those of the same 
household of faith? “Blessed are the peacemakers, for they shall inherit 
the Kingdom of God.” 

Out of an experience of nearly five years among Lutheran brethren of 
many races and nations, the above ways are suggested by which those 
having unity in faith may more effectively help one another. Other thoughts 
of sympathy, understanding and helpfulness, created by God’s spirit and 
the divine flame of Christian brotherly love, throng our hearts today. In 
patience and mutual service, Christian people can await the day when they 
“shall know even as they are known,” “seeking first the kingdom of God 
and His righteousness;” therefore we have the joy and inspiration of 
knowing that “Now abideth faith, hope and love, these three; but the 
greatest of these is love’ (I Cor. 13:13). 


FROM AND IN THE NAME OF RUSSIA 


~~ 


Superintendent Meyer of Moscow Brings Greetings and Describes 
=e rE a Conditions 


Among all who have come to this Conference from different lands I am 
sure none brought more and heavier luggage than I, to whom is accorded 
the high honor of addressing you as the representative of the Evangelical 
Lutheran Church of Russia. I, of course, did not have to pay excess 
baggage on the railroad, for my burden was not carried in trunks and 
traveling-baskets, but in my heart: and now I am here to unload it on other 
hearts. The burden I am delegated to bring to you is the gratitude of the 
Lutheran congregations in Russia for the many evidences of brotherly love 
shown them the past two years by their fellow-believers throughout the 
world. But I feel only too keenly how words fail me to express myself 
in an hour of such unparalled significance in the history of the Church. 
Nor did I know beforehand that here in Eisenach I would be the only 
representative of the Church that has so much reason to be grateful. 
With a sad heart I today think of the man who for an entire year looked 
forward with fond anticipations to this day in Eisenach, and who, as no 
one else, would have been qualified to express what we all feel. I refer 
to our honored and worthy Senior Freifeldt, Bishop of the Evangelical 
Lutheran Church of Russia, who was not privileged to live until this Con- 
ference. The other representatives of our Church—now few in number— 
were obliged, with heavy hearts to decline the invitation to come, and 
have asked me to greet you in their behalf. Thus it happens that I alone 
am here to pay our debt of gratitude. And in doing so I speak not for 
hundreds, but for hundreds of thousands, for the Lutheran Church of 
Russia still embraces over a million of souls, all of whom, in some form 
or other, tasted the love of their fellow-believers. My task is further- 
more made still more difficult by the fact that the number of those who 
relieved us in our need, and to all of whom our thanks are due, is too large. 
Their names would fill a thick volume. So numerous indeed are already 
the names of gatherers and intermediaries (Vermittler), that it would be 
well-nigh impossible within one short hour to take each one by the hand. 
As often as I look over the detailed list of gifts, I realize, with gratitude 
to God, that brotherly love has not grown cold in the Lutheran Church. 

“With gratitude to God’—in these words I think I have found the 
right expression with which to begin my song of thanksgiving. No less 
a person than Luther teaches us that only he can properly thank men 
whose heart is filled with thanksgiving to God. Deeds of mercy born of 
faith and love, are done in the name and by the command of God, and 
come from the Giver of every good and perfect gift; and it gives me pleasure 
to say that it was with actual thanksgiving to God that the gifts of our 
fellow-believers were received. Thus it was reported from the Ukraine 


40 


THE LUTHERAN WORLD CONVENTION 41 


that after the arrival of the first consignment of food and before its dis- 
tribution, a solemn service of thanksgiving was held in the church. A 
pious village schoolmaster wrote me: “When, through your intervention, 
we received the splendid food package, and my mother could after many 
days again set the table, we joined in our table prayer with an emotion 
such as we never felt before.” It can not of course be denied that in this 
relief work we also had many unpleasant and humiliating experiences. 
Here and there dissatisfaction and ingratitude, envy and quarrels marred 
the distribution of gifts, for the grave conditions of the present have like- 
wise disastrously affected the Lutheran population of Russia. This is not 
surprising in a country in which the need even led to cannibalism! Never- 
theless in spite of all these disagreeable experiences we know that the 
help which came to us was received with gratitude to God and man. If 
all the thankful Lutheran Christians of Russia could be assembled here in 
Eisenach, they would with more than a thousand tongues and voices unite 
in a great hymn of praise. 


Our THANKS TO THE WHOLE CHURCH 


Having given God due praise, let me now also pay our debt of gratitude 
to men. But how shall I go about discharging it in order that I may 
forget no one, above all not those who have rendered us special service? 
How can I fittingly thank them when I am not even permitted to men- 
tion their names? To thank each one in person would oblige me to travel 
over the entire world, and this would require more time than God may 
still permit me to live. This Conference therefore gives me not only 
the desired, but the only possible, opportunity to thank all through the 
assembled representatives of the whole Lutheran Church. 

It was a severe winter that we experienced in the forepart of 1921, 
not only in the sense in which we are accustomed to think of a Russian 
winter with its ice and snow, but also in every other respect. Not only 
had the World War brought our country, and naturally also its Lutheran 
population, a vast deal of want and misery, but still greater sufferings 
and horrors followed in the wake of the civil war. Spring came, and 
yet it was no spring. On the contrary, the need constantly became greater, 
and what was still expected made the sufferings of the past seem insig- 
nificant. The reports that about this time reached us from the Volga 
and other regions gave us the greatest concern; nor had we the faintest 
prospect of help from any quarter, inasmuch as we were absolutely cut 
off from any communication with the rest of the world. Especially did 
Moscow, the center of our vast country, receive one piece of bad news 
after the other. No one who did not experience it, can have any idea 
of the isolation and loneliness I felt on this outpost. But just about this 
time I was put to shame for my lack of faith and also encouraged by 
the receipt of a communication from the Director of the Missionaries in 
Leipsic, transmitted to a pastor of my diocese through the instrumentality 
of a returned Russian prisoner. From this communication we learned for 
the first time that our fellow-believers in Germany had heard of our great 
distress and were ready to come to our assistance as soon as the way 
opened to do so. We learned further than an organization of Lutherans 


42 THE LUTHERAN WORLD CONVENTION 


in America was undertaking extensive relief work in Europe, and was 
prepared also to extend aid to the Lutheran Church of Russia. In spite 
of great difficulties communication was established with Leipsic in an un- 
expectedly short time, and thus was tied the first knot of the closely woven 
net of Lutheran relief work that overspread Russia. 

The first gifts, transmitted to us through the agency of the Allgemeine 
Evangelisch-Lutherische Konferenz, gave us the blessed assurance that 
neither God nor man had forsaken us; and during the period of stress 
the rich gifts of the Konfereng again and again reminded us of the love 
of the brethren. We were made to realize this still more fully in a 
fraternal and comforting letter from the president of the Konferensz, 
which on a given Sunday was read in all the churches, and did much to 
encourage pastors and congregations. Then began our regular inter- 
course with Leipsic: and I count myself happy that I can today and in 
this place bring the Allgemeine Evang.-Luth. Konferenz the most cor- 
dial greetings and sincerest thanks of the Russian Lutheran Church. The 
gifts from this source were the more highly appreciated because they 
came from those among all fellow-believers who were nearest us in the past. 
Above all others do our pastors owe a debt of gratitude to the Konferenz 
for the help received from it during the days of their greatest need. It 
was this aid that in large measure made it possible for them to continue 
their work under the most trying circumstances: and a greater service 
could not have been rendered the Church. Then, when at the beginning 
of the year, we again and again heard of the distress of the brethren in 
the land of the Reformation, our hearts were deeply moved by every 
fresh consignment of gifts from there, and we began to ask ourselves 
whether we were really justified in accepting them. But so much the more 
heartfelt is our gratitude! Thus it came to pass than in the second half 
of 1921 the gifts contributed by the Konferenz and others enabled us to 
render much needed assistance. But the aid rendered was after all only 
partial. Before our brethren of other lands could carry on systematized 
work in Russia, the way had to be prepared for it; and this became pos- 
sible only after the organization of such great foreign bodies as the 
American Relief Administration, the Nansen Mission and others. 

The actual relief of the starving Lutherans in Russia began on December 
12, 1921. That date marks the arrival in Moscow of the man whose 
privilege it was to give proper form to the entire work of relief and dis- 
tribution: I mean the representative of the National Lutheran Council. 
What the National Lutheran Council did, not only for our starving Luth- 
erans, but for our entire Church and its servants, has already been re- 
ported here; but what it has meant for us cannot be expressed in figures. 
Only we who were helped know how to appreciate it adequately: and no 
one knows it better than I, to whom was accorded the high honor of 
being a co-laborer in the Russian relief work of the National Lutheran 
Council. Unlike so many philanthropists who came to Russia, the rep- 
resentatives of the National Lutheran Council came to us not only to 
feed the hungry, but as those who felt it to be their God-given mission 
to strengthen the brethren in the faith. At the very beginning the an- 
nouncement went forth that the relief work of the National Lutheran 
Council was to be regarded as a work of the Kingdom of God in the 


THE LUTHERAN WORLD CONVENTION 43 


Lutheran Church of Russia. The feeding of the hungry, so energetically 
and successfully done, was after all only a means to a higher end. Those 
who came to us not only gave us a helping hand, but they also brought 
us a warm heart. The Lutheran Christians of Russia therefore received 
and honored them as ministers of mercy, sent of God, in a time of deepest 
distress. Words cannot fittingly express the emotions of our Lutheran 
people when they think of their brethren in America, united in the National 
Lutheran Council: and I beg of the representatives of said body here pres- 
ent to accept our sincere gratitude, and to communicate it to the Executive 
Committee, the congregations, and the pastors of the National Lutheran 
Council. 


LauRITz LARSEN, BENEFACTOR 


If in rendering our thanks I reluctantly comply with the request not to 
mention names, I cannot forbear mentioning one. I utter it with deepest 
emotion: Dr. Lauritz Larsen. As one of the organizers of the National 
Lutheran Council and its first president, he was really the initiator of 
European relief, including the work in Russia. Only twice did we have 
him with us for a short time. Both times I was privileged to be with 
him during almost the entire period of his stay. Words will not suffice 
me to describe the impression made upon me by the towering personality 
of this man. When I look at the photograph in my possession—possibly 
the last he had taken, it seems to me as if I saw eternity written on his 
forehead. One generation produces only a few such men. How the 
Lutheran Church of Russia should honor the memory of this man, who 
during his last illness, in the delirium of fever, frequently spoke of our 
distress, and then, in a moment of consciousness, just before the end, once 
more made mention of the Russian brethren! Requiescat in pace! Lux 
aeternae luceat et! 

But let me again return to Germany that I may go from house to 
house to give thanks. On the way here I could discharge this duty in 
person—first of all in Berlin to the German Evangelical Kirchenauschuss, 
which showed its sympathetic interest in us by means of letters and gifts. 
In Leipsic I could also pay an urgent debt of gratitude. The Gustav- 
Adolph-Stiftung has always had a warm heart for churches of the evan- 
gelical faith in Russia. In earlier and better days the Lutheran Church 
of Russia of course had less need for help from outside, inasmuch as in its 
Unterstuetsungs Kasse fuer evangelisch-lutherische Gemeinden in Russland 
it had an agency similar to the Gustav-Adolph Stiftung, which sufficed to 
alleviate the most pressing needs of the Lutheran Diaspora in Russia. 
Only in the most exceptional cases therefore was the aid of the Gustav- 
Adolph-Stiftung invoked. Thus it came that there was only a collegiate 
relationship between the two agencies. Recent events have, however, 
brought about a change, and the cries of distress coming from the afflicted 
congregations of Russia have found an echo in the Gustav-Adolph-Stiftung. 

The Lutheran Gotteskasten also took a lively interest in us. Substantial 
gifts came from Hamburg and Nuremberg. Should any of the donors 
be present I beg them to accept our thanks for their gifts of love. 

But I must hurry as there are still some in other lands that I must thank. 
First of all I cast my eyes toward the north,—toward the land which 


44 THE LUTHERAN WORLD CONVENTION 


is said to be the most Lutheran in the world. We all know how highly 
the Lutheran faith is esteemed in the land of Gustavus Adolphus. In the 
distress which has in these days overtaken not only the Lutheran Chris- 
tians of Russia but of Germany and other lands as well, it has become 
impressively manifest how completely at one the Lutheran Christians of 
Sweden and their leaders feel themselves with their brethren throughout 
the world. Personally I have had no relations with our benefactors in 
Sweden. The gifts from there came to me by way of Germany. But I 
know that still larger gifts came to Russia through other channels, chiefly 
through the Swedish Red Cross. It was for the representatives of our 
Church in St. Petersburg that the Swedish brethren had a special con- 
cern; and these would have rejoiced to express their gratitude in person 
for the love they experienced. But two of them did not live to see this 
day of thanksgiving in Eisenach, and the others were prevented from 
coming. Without material and spiritual help from without our Church 
will not be able to maintain itself in the next few years. Under existing 
circumstances it will find it difficult to preserve the separate and in- 
dependent existence it enjoyed since the Reformation. We, however, find 
great comfort in the thought that our Swedish and other brethren through- 
out the world will come to our aid. We know that they will not cease 
to love us and to make intercession for us. On our part we will confess 
with the great Swedish king: “God is with us and we are with God, and 
we shall win.” 

When I now look still further over the list of gifts that came to us 
from the north, I discover some that awakened in me the deepest emotion, 
namely, those of the German Lutheran congregations of Latvia (Lettland). 
Since the days of our forefathers the Lutheran congregations of the 
Baltic Provinces were united in one body with those of St. Petersburg, 
Moscow and the whole of Russia. The bond of union, however, did not 
consist merely in a common form of administration, but rather in the 
fraternal love of those confessing the same faith, as this found expression 
in the work done by our Unterstuetzungs-Kasse. The congregations of the 
Baltic Provinces always had a warm heart and an open hand for the 
Lutheran Diaspora of Russia and Siberia. As an old member of. the 
Unterstuetzungs-Kasse I know that the lion’s share of contributions came 
from the Baltic Provinces. Therefore, when, under changed conditions, 
the Lutherans of these provinces began to interest themselves in the needs 
of the Lutheran Church of Russia, they were only following a good old 
Baltic tradition. And though now divided by different boundary lines we 
are still the same in faith and love. In the name of the Lutheran Chris- 
tians of Russia I send fraternal greetings and the sincerest thanks to 
all those whose slogan still is: “All for one, and one for all.” 

Again, I also think of the brethren in Poland who proved themselves 
our friends and neighbors in time of need. The Church of the Augsburg 
Confession in Poland felt itself especially and severely afflicted, when 
soon after the outbreak of the World War, many of its pastors and 
thousands of its members were banished into the interior of Russia. 
During those trying times the brethren from Warsaw, Lodz and the 
whole of Poland were welcome guests in the Lutheran churches of Moscow, 
Cracow, Saratof, Tver and other places. In their isolation they were 


THE LUTHERAN WORLD CONVENTION 45 


especially responsive to the preaching of the Gospel. At the same time 
the ministers driven from Poland found opportunity in Russia to be 
active both as preachers and pastors. Thus the donations from Poland 
proved that the pastors and their people after all had some pleasant 
recollections of their unwilling banishment, and were not disposed to have 
the relations then established severed. I am sure that the expressions of 
gratitude I now send to Poland will be kindly received, and that they 
will awaken many sad, but also cheerful, memories of the period of 
banishment. 

Turning again from our nearest neighbor to those at a distance, I 
must now mention some whose interest in us was not due to close personal 
relations, but altogether to the conscious unity in faith of all Lutheran 
Christians. Thus I can thankfully speak of the rich gifts which came 
from Alsatia. Again, the donations that came from the brethren in Paris 
demonstrate that the Lutheran Christians of the whole world have really 
begun to unite. We can assure the Lutheran Synod of Paris, through 
which the donations were transmitted, that it too helped to strengthen us 
in the faith. Through these and other gifts yet to be mentioned we came 
to realize clearly that the great tribulation which fell upon us and other 
European lands, was, in the providence of God, destined to bring the 
confessors of the Lutheran faith in all lands closer together. What did 
we in Russia before know of our fellow believers in Alsace, France, 
Spain or the lands beyond the sea? But today we have friends even in 
distant Madrid, and we thank our brethren in Spain. 

Once more I must cast my eyes toward America to thank the Iowa 
Synod for its gifts of love. These have likewise helped to make us 
realize more fully the unity of Lutherans on both sides of the Atlantic. 
The same can be said of gifts received from Napolson (?) (probably 
Napoleon), Ohio. 


SoutH AMERICA AND AUSTRALIA JOIN 


Nor did South America desert us when the very existence of the Luth- 
eran Church of Russia was at stake. Even from far-off Brazil gifts of 
love found their way to Moscow. Whom to thank I do not know, and 
I have therefore asked the Lutheran Gotteskasten, the transmitter of these 
and many other gifts from foreign lands, to express our grateful ap- 
preciation to the donors. Through two different channels rich gifts also 
came to me from distant Australia. Hanover also sent me Australian 
money, but without designating the giver. Let me now thank the man 
who acted as the intermediary, and ask him to express our gratitude. 

The collector and sender of other gifts from Australia was the pastor 
in Apilla, in South Australia, a man, who like few others, labored un- 
ceasingly for the relief of the needly brethren in Russia. As appears 
from the list of donors, the very considerable sums of money he gathered 
came exclusively from the members of his parish. Therefore I did not 
think it enough only to make acknowledgment to him, but I sent short 
letters of thanks to all the individual givers, including women and children. 
Thus a real heart-fellowship was established between Moscow in the 
center of Russia, and Apilla in the distant South Sea,—a fellowship reach- 
ing over land and sea, or perhaps more correctly stated, straight through 


46 THE LUTHERAN WORLD CONVENTION 


the earth. Sincere thanks to those at the antipodes who are one with 
us in faith and love! 

But I have not yet finished my song of thanksgtving. It has become 
so long because the mouth has spoken out of the abundance of the heart. 
Under other circumstances I would not have dared to consume so much 
of your time: but I spoke as one who was able to testify as no one else, 
how, in these troubled days in which all Christendom suffers, the flame 
of brotherly: love has flared up mightily in the Lutheran Church of all 
lands. Again and again the fact must be emphasized that the labor of love 
for which I have given thanks was not a mere matter of giving physical 
relief. Thousands of sufferers were of course clothed and fed. The 
help which the Lutherans of Russia received from their fellow-believers 
so effectually supplemented the efforts of the great foreign relief agencies, 
and of the famine relief rendered by our own government, that, after 
systematic distribution began, no one died of hunger and cold. Our bene- 
factors can have the satisfaction of knowing that the purpose they had 
in view was fully attained. But this is by no means all. The Lutherans 
of the entire world had united in a great God-desired and God-given pro- 
ject: and I can testify to its success. In time of greatest need and danger, 
when the Lutheran Church of Russia might have been regarded as dying, 
it was the fraternal love of those who are one with us in the faith that 
saved it. To return thanks for this has been my duty and mission. I have 
discharged the debt I was commissioned to pay, as well as I could, but our 
gratitude will never cease. What we shall always owe our fellow-believers 
is written in our hearts in letters of fire, and will continue to be recorded 
in the history of the Russian Lutheran Church, so that our children and 
children’s children will be able to read it as long as there are Lutheran 
Christians in Russia. 

But I carry another burden upon my heart—very bitter, very cruel, 
and beyond measure heavy. It never leaves me, not even in the inspiring 
hours of this Conference. This burden, moreover, I cannot unload here 
as I did the other. I shall have to take it along home, and I know that 
after my return it will become still heavier. This burden is the pain I 
feel when I contemplate the distressing situation in which our Church is 
placed, and the anxiety I have about its future. In the years just past 
I have had many bitter experiences. I have suffered hunger and cold; I 
have been seriously concerned about my children; I have met with many 
cruel losses of property; and many a near and dear one has been taken 
from me;—but nothing gnaws at my heart like the solicitude for our 
dear Church, no sorrow is so great as the sorrow I feel over the dis- 
integration of our congregations. I have learned to understand the 
meaning of the hymn: “Zion weeps in fear and anguish, Zion, City of our 
God.” 

When I gave thanks that help came to us when our Church was supposed 
to be dying, I did not wish to be understood that it was already saved and 
on the way to recovery. The help so far given ftas indeed arrested the 
process of dissolution, but it has by no means brought it to an end. Hence 
I was not only instructed to bring you the thanks of the Russian Lutheran 
Church, but also to make a request of you as the representatives of the 
Lutheranism of the world. I therefore also appear before you as a 


THE LUTHERAN WORLD CONVENTION 47 


suppliant, and am not ashamed to do so. I dare do so in the city in which 
Luther once sang from door to door for bread. But I ask not for bread 
for the body, but I beg my fellow-believers to help provide the bread of 
life for the Lutheran Christians of Russia. 

Permit me to carry home with me the assurance that help is on the 
way. You will understand what I mean, when in the name of a million 
Lutheran Christians, I once more ask: Panem propter Deum. 


Address by Dr. Cordes (A Resume) 


After the representative of Russia came Privy Church Coun- 
sellor Cordes, of Leipsic. He spoke in the name of the German 
branch of the_ European auxiliary of the National Lutheran 
Council in America. He also represented the German missionary 
societies whose fields had been threatened with ruin as a result 
of the war but had been saved by the timely help of their breth- 
ren in the faith. As chairman of the German Relief Committee 
he expressed the profound gratitude of that organization. He 
showed that nearly all the Lutherans in the world vied with one 
another, and that too, in increasing measure, in coming to the help 
of their brethren in need. He mentioned particularly the Luth- 
eran Churches of America and those of the Scandinavian lands. 
In addition to the great organizations that have enlisted in this 
work, individuals also have rendered the highest kind of service. 
Dr. Larsen made the supreme sacrifice and gave up his life in 
this work of love. And his faithful fellow-worker and successor 
as director of the work has passed through very serious sickness 
because of the severe physical and spiritual strain of the work. 

The speaker then described briefly the nature of the help which 
the brethren in the faith have rendered. The chief items were 
money, clothing and the necessities of life. But Dr. Cordes em- 
phasized the thought that these material gifts were intended to 
strengthen the faith of the brethren and sisters. Those who gave 
of their substance do not regard themselves in any sense as bene- 
factors, with a patronizing pride in their charitable deeds. They 
regard themselves merely as members of the body of Christ whose 
plain duty it is to further the well-being of their fellow-members 
according to the best of their ability. And the material gifts 
were not the most significant form of support that was extended. 
Invaluable service was rendered, particularly on the mission fields, 
through channels of diplomacy and above all by lending mission- 
aries themselves. This work still continues. 

The field of labor in this relief work was limited in a general 


ae 


48 THE LUTHERAN WORLD CONVENTION 


way by the principle: “Do good to all men, but especially to them 
that are of the household of faith.” But the word “especially” 
was loosely interpreted and the limitations were not strictly ob- 
served. For example, the great multitude of Lutherans who are 
included in the Union Churches of Germany were not over- 
looked and help was given to them, particularly in their phil- 
anthropic enterprises. If we take a survey of the relief work 
that has been done by the brethren in the faith during the past 
few years it will be seen that millions of human beings have 
been rescued from the jaws of starvation and despair, hundreds 
of institutions and other enterprises of Christian love have been 
enabled to continue their benevolent work, very important mission 
fields with blessed history and hopeful prospects have been saved 
from destitution and preserved for the Lutheran Church, and 
Lutheranism in the stricken territories of the old world has re- 
ceived enormous moral encouragement. Therefore from the 
inmost depths of our souls we express our heartiest thanks for 
this great love shown us by our brethren in the faith, May God 
recompense it with the riches of His grace. 


Dr. Cordes then continued: May I in conclusion ask a favor? 
This very first session of the Lutheran World Convention has 
set up the theme: Let us help one another. Evidently the Con- 
vention is deeply in earnest about that theme. Well then, let me 
say that we need your help in another respect, and without this 
there would be a painful gap in the generous assistance you have 
already rendered. We need your help in a spiritual emergency, 
a burden that weighs more heavily on us than any other burden. 
I shall speak with requisite reserve, but for the sake of my con- 
science I cannot keep altogether silent. You know that as a 
people we have not only been rendered defenseless before the 
world but also without honor. Now please don’t turn away with 
the objection that politics has no place in a Lutheran World 
Convention. This is not a question of politics. I speak of it only 
insofar as it concerns companions in the faith. Of course, it 
cannot be a matter of indifference to Lutherans, no matter what 
nationality they belong to, when the land and people of the Luth- 
eran Reformation are summarily condemned by the council of 
nations as pariah, outcasts without rights and without hope. 
Surely this cannot be a matter of indifference. But entirely 
apart from that aspect of the matter, there are millions of your 
fellow-believers whom the public opinion of the world is branding 


THE LUTHERAN WORLD CONVENTION 49 


with the most severe infamy. Even we with whom you have 
here convened, we whose hands you grasp as you call us breth- 
ren,—we are bearing such insults. For example, just one of the 
many galling facts, take the case of the mission fields. Your 
fellow-believers are still forbidden to return to their missionary 
work and thus are denied the right to do that which the Lord of 
lords has laid on their hearts as a sacred duty. 

I think you must understand that such burdens as these rest 
more heavily on our souls than any other kind. I believe too that 
you will not say that this is no concern of yours but that you will 
recognize that a Lutheran Convention which has set up the slogan: 
Let us help one another, is in duty bound to give ear to the plea 
for brotherly help in such a situation. But’ what sort of help 
am I going to ask of you? My request shall be a very modest 
one. I only ask that you shall examine for yourselves thoroughly 
and without prejudice whether the accusations against us are 
true and just, or whether they are untrue and unjust. All that 
we want is truth and justice. And if you are not convinced that 
the burdens under which we groan are an injustice both in the 
light of God’s Word and in the light of the Christian conscience, 
then do nothing. But if you are so convinced, then proceed to 
act with vigor. Bear effectual witness against the injustice wher- 
ever and whenever you can. Help to dispel in your community 
the mists which war psychology has generated, and help us to _re- 


| 


cover our fair name in the world. Then let us strive together | 


to make the Lutheran Church the unseared conscience of the 
world. You have heard my plea. I hope you will look upon it 
with favor. ‘ 


: 
i 
| 


j 


; 


-y 
X 


AN OPEN SESSION AT WARTBURG CASTLE 


WARTBURG 


Bishop Ihmels Defines the Church of the Word and Strikingly Uses 
the Syllables of Wartburg to Draw Lessons for the Present Time 


Wartburg,—what a flood of thoughts that word awakens in our hearts! 


We see the man who here went in and out and presented his German 
people with the German Bible, but at the same time the man who labored 
that all nations and all Christendom might have a proper understanding 
of that Word. Therefore let the Church of the Reformation think of her 
teacher,—as the writer of the Hebrews has it—her teacher who has 
spoken to her the Word of God. 


Just that is Luther’s significance for Church History and indeed for 
universal history that he spoke the Word of God to his German people, 
to the Church, to all mankind. Luther was no apostle or prophet. From 
the grave he would still lift up his hands in horror if he knew we were 
comparing him with the apostles and prophets. But one thing he was: 
he was the chosen instrument through which God aroused to new life in 
the Christian Church that divine Word which He delivered of old to 
those first witnesses of His. Luther recovered the truth that God’s Word 
has a sacred center, even Christ. Before His glory all the glory of the 
whole world sinks into insignificance, and before His holiness all the 
righteousness of men is shattered into fragments. But that same Christ 
is our righteousness and our salvation. Since Luther taught Christians 
to interpret the Word of God from the Christo-centric point of view he 
was able so to proclaim it that some were filled with fear at the terrible 
tones while others heard his message gladly and rejoiced at the sweet 
sound of the blessed Gospel. Therefore, O people of Luther, ye who 
call yourselves by his name, think of your teacher,—and be thankful. 


Think and thank. You are told that you are poor, and some in our 
midst even seem to believe it. I tell you you are rich. You have the 
pure and unadulterated Word of God, and in that Word you have your 
Lord Jesus Christ, and in that Lord Jesus Christ you have your God. 
If God be for us, who can be against us? So therefore thank God and 
sing—yea, sing. 


But see to it that your thanksgiving is of the right sort. Do not imitate 
those who adorn the graves of the prophets but trample the prophets’ 
teachings under foot. You heirs of the Reformation, hold fast to the 
Word that Luther has spoken to you and make it fruitful for all Chris- 
tendom. Let no one take it from you by false criticism. But see to it 
that in these wretched times it finds its way into the homes of the people. 
Especially in these confused and confusing times preach the Word and be 


50 


THE LUTHERAN WORLD CONVENTION 51 


instant in season and out of season. Despite all appearances to the con- 
trary I venture to say that our people and humanity in general are hunger- 
ing for the Word of their God. At any rate it is certain that humanity 
will never recover at all from its present sick condition unless it recover 
by the application of the Word of God. 


But even if the world should actually refuse to hear any longer the 
voice of its God, the preaching of that Word would still not be in vain. 
Even then the preaching of the Word would help to bring about the end 
of the world, that fearful and terrible day when heaven and earth would 
pass away with a crash and all the kingdoms of the world would end, 
that blessed and glorious day when the Kingdom of God would be com- 
pleted and a new heaven and a new earth would come in glittering glory,— 
that great day when the Lord Jesus Christ would return and the Church 
would go to meet Him in triumph. For that day prepare thyself, O Church 
of the Word, adorn thyself for it, rejoice in its prospect though com- 
passed about now with all manner of trouble. For thou hast the Word of 
God, thou hast the light and the compass that points the way to the perfect 
world. 

But of course if it is to be thy lot to render such a service with the 
Word of thy God, see to it first of all that thou thyself really live from 
that Word. From that passage in the letter to the Hebrews receive also 
the admonition to pattern after Luther’s faith, How dare we call our- 
selves by his name and yet refuse to follow him in his faith. Therefore 
contend for the faith as he contended for it. There is no genuine Luth- 
eran who does not in one way or another face as his supreme question: 
How can I be assured of a merciful God? How can I be sure that God 
is my God? There is no mature Lutheran who does not get an answer 
to his question in the unshakeable assurance that comes from his faith in 
our Lord Jesus Christ: My God, my Father! 

Contend for the faith and then contend in the faith. It has been said 
that to be a man means to be a contender. At any rate it is certain that 
to be a Lutheran means to be a contender. To be disciples of Luther and 
to desire a life of ease,—how can the two go together? Is it not in our 
own Church that we are compassed about by so great a cloud of wit- 
nesses, even by those who have witnessed with their life’s blood? The 
line extends from those first martyrs whose memory we have recently 
revived even to those blood witnesses whom God has given His Church 
in most recent times in the Baltic provinces and elsewhere. To this great 
procession of witnesses go join thyself, O Church of the present day. Do 
not ask a better lot than thy fathers had. Yea, count it a high honor if 
God give thee a special call to the arena of conflict. Thou knowest that 
the nearer we come to the end the more decisive do events become. There- 
fore do not refuse the struggle that is set before thee. Struggle, con- 
tend, and—wait (warte). 

Wartburg—here the great contender for the faith had to learn to wait 
(warten). How difficult that must have been to one of his nature! And 
yet he learned to thank God that by his sojourn here his own personality 
sank into the background and so his friends were compelled to think only 


52 THE LUTHERAN WORLD CONVENTION 


of the cause itself and of the Lord. And how splendidly he himself was 
inwardly matured by his period of waiting here! That was clear when 
his quiet waiting was at length turned into vigorous action and in spite 
of all good advice to the contrary he presented himself on the scene of 
strife. Quiet waiting and vigorous action,—these seem to be pure op- 
posites, and yet a passage in one of the epistles of Peter makes bold to 
link them together, for both of them are characteristic of the Christian 
life. Perhaps the present moment is to be the Church’s period of quiet 
waiting. But while we are waiting let us prepare ourselves for that 
vigorous action that will be called for when the hour of the Lord is come. 
At any rate the only proper way to contend for the faith is for our souls 
to wait from one morning watch to another, to wait for the Lord and 
for that hour when in His wisdom He bids us act. My soul, wait thou 
only on the Lord! 


To wait and to act—both may be demanded of those who believe. For 
when anyone really believes the Word of his God then he is securely hidden 
in that Word as in a strong fortress (Burg). Wartburg—the last syllable 
also has a lesson for us. The great truth that Luther set forth in that 
resounding battle-hymn of the Reformation he had personally experienced 
here in the Wartburg as a grand object-lesson from the heart of His God. 
A Mighty Fortress is Our God! Well, then, let this battle-cry sound out 
in all the strife of these days and in all the work of our lives in all the 
spiritual conflicts of lonely nights: A Mighty Fortress is Our God! In 
this assurance let us learn to wait and to work, to contend and—to 
triumph. 


This hour at the Wartburg is to be a confession of our faith. Let us 
therefore confess together our faith in the eternal Word of our God as the 
living fountain of the teaching of the Church and the unfailing index of 
her entire life. By our faith in that Word we gather ourselves about 
Him who is the center and core of that Word, Jesus Christ, true God, 
born of the Father from all eternity, and also true man, born of the Virgin 
Mary, who for us and in our stead suffered death in order that by His 
own blood He might redeem us and win us as His own, who rose from 
the dead on the third day, that we might always live as His subjects in 
His Kingdom. We confess our faith in that God who was thus revealed 
in our Lord Jesus Christ, and we praise Him for the blessed assurance 
that He is ours because we are justified by faith, and we consecrate our- 
selves to Him; anew to serve Him eternally with our bodies and lives. 
And finally let us turn our confessions and our vows even now into the 
song of victory: A Mighty Fortress is Our God; The Word They Still 
Shall Let Remain; The Kingdom Ours Remaineth. Amen. 


The answer to this address came from the entire assembly when 
they all confessed as with one voice, “I believe in God the Father 
Almighty,” and so forth. 


THE LUTHERAN WORLD CONVENTION 53 


“ON HISTORIC GROUND AT EISENACH” 


Prof, Charles M. Jacobs, of Philadelphia, Relates the Luther of the 
Wartburg Who Came From the Diet of Worms, to the 
Evangelical Church of Today 


About the spot on which we stand the memories of other days have 
thrown a halo of romance. These walls were built for war. Knights in 
iron armor once rode out from them, or in times of danger drew them 
close as a defense against their enemies. They symbolize the reign of 
force. 

But mingled with these memories of war are others of a gentler and 
more tender sort. The name of St. Elizabeth makes us remember that 
even in the days when force was king, there was another power than 
force. It was that power which softens life’s brutality, and fills men’s 
hearts even in the midst of struggle, with the peace that passeth under- 
standing. It was that power which among those who yield themselves to 
its working, must banish war, abolish hatred and cement the bonds of 
human brotherhood. For the sweet saint of Thuringia is a symbol of self- 
sacrifice for Christ’s sake. 

Yet it is neither of these things that has first place in our minds and 
hearts today. We have come from East and West, from North and 
South, some of us over thousands of miles of land and sea, because it was 
here four centuries ago that one of the world’s great prophets toiled and 
labored in order that men might have a larger vision of the truth that 
makes them free. The things that we remember here today are those 
for which Martin Luther stood so stoutly during his months of lonely 
exile in this “land of the birds” as he was wont to call it. 

The things he stood for then we have learned to think of as the very 
truth of God, and because we so regard them we are here to dedicate 
ourselves anew to the task of maintaining them and spreading them 
throughout the world. It is proper therefore, that we ask ourselves’ what 
those things are. nwo ot 

I. The Luther who in the months of May, 1521, to March}: 4522,: gazed! 
from his window in this great castle over the tops of the Thuringian! foresty 
was the Luther who had come from Worms. He was coinpelled>tostive' 
here because he had been there. There before thehighest authorities cof 
Church and State, he had dared to stand forathe diberty:ofoconscience; 
for the right of a man at his own peril to Hofdchis ownobelieisiodlechad 
ventured to declare by deed as much asiby! wotdjuthat neithér “Chuteh) nor 
State can compel the soul of man. qxo ebnit isdt dintt orlt yd ovil jenot 31 

For that liberty we must always! standsw Webmustsguaranteee withnall 
earnestness as a gift from. Godithe right toi thinkjitocsearch, to discover’ 
to believe that which we filidi:td bé.ctrue/iand weamust grant 'this! same 
right ungrudgingly to. othier$) ot mi esw isdt dtnit of} ,wond eslteoqs 

II. But if thatuwefeothe lonly meanind ofthe great protest: that.Luther 
made at Worms, he would have been only a rebel, a preacher of disorder 
and discontent. o1H@thad géheifarobeydndthateyoltdvas' not antellecttal 
license! nor ispirituali anarchy for!ivhieh! hetherethdt stdod, but!for liberty; 
which! hie obonceived tasrds pétfece tatvow The? rights for which the hdd'pled 


54 THE LUTHERAN WORLD CONVENTION 


was the right to obey the Word of God. The freedom he had refused to 
surrender at anyone’s command was freedom to receive as truth the revela- 
tion of the Lord in truth. He had won his own liberty by placing himself 
under the Word of God. And for that principle we, too, must ever stand. 
The freedom of our hearts and minds must be a freedom under God. 

III. It was through faith that Luther had won his freedom. The 
promises of God, given and pledged in Jesus Christ, had entered into this 
man’s heart and soul. With all the ardor of Paul he had taken them into 
his life, and made them his own possession. Because he trusted Jesus 
Christ with a trust which nothing could unsettle or disturb, he could be 
sure that he was God’s freeman, freed by Christ from the guilt of sin 
and from earthly proofs of earthly guarantees of future blessedness. 

For that faith it is our duty to contend. It is more than right thinking 
even concerning God and Christ, for it is a fastening of the heart and 
soul to the Saviour, and through him to the Father. To keep this prin- 
ciple the center of our Church’s life and teaching is our great task today. 
To hold that faith though the world should fall, to hold it even though 
the world that we have known may seem to be going even now to ruin 
before our very eyes—that is no easy thing; and yet it is not harder than 
in the days when Luther sat here in the Wartburg and saw the world of 
his day breaking up around him. ‘The things that are seen are temporal 
but the things that are not seen are eternal.” Greater is he that is in us 
than he that is in the world.” That is the voice of faith. 

IV. Again the Luther who lived and labored here was the Luther 
who had found the Word of God in Holy Scripture. It was no new 
thing, this Word that had come to him, but very old. It was as old as 
the writings of Israel’s prophets and law-givers, old as the life of Christ, 
old as the interpretations of that life which the New Testament contains. 
And yet in one sense it was new, as truth is always new to those who seek 
and find it. This was the Word that had penetrated to his soul’s depths 
and brought him to a new birth of child-like faith. 

Here then in his “Patmos” he toiled and labored to give his people in 
their own tongue the Word that had set him free. He was conscious that 
he was himself “only a voice crying in the wilderness” but he was con- 
vinced that through that voice men could be led to Christ. Often enough 
he spoke in earlier and later days about the verbum dei vocale, the preached 
Word, but the preached Gospel was to him only the truth of Holy Scrip- 
ture, verified in man’s experience and declared through human voice. 

And here is another principle to which we must hold fast. Our Church 
must always be the Church of the written Word, the Holy Scriptures. 
It must live by the truth that finds expression there. It may change the 
form of statement a hundred ways. It may—indeed it must learn, to see 
the truth of Holy Scripture in new relationships, remembering that “the 
letter killeth, but the spirit giveth life.’ But the truth which prophets and 
apostles knew, the truth that was in the Christ Jesus to whom they 
testified, must ever be the Church’s guide and the Church must ever be 
its witness. ' 

V. Once more, however, the Luther of the Wartburg was one who 
had to contend with other forces than those of tradition and authority. 
While he sat there day after day, working with almost incredible industry 


THE LUTHERAN WORLD CONVENTION 55 


and patience at his German Bible, his soul was troubled by the news 
that came from Wittenberg. There men were teaching sfrange doctrines, 
casting away the forms of worship that centuries of use had hallowed, 
discarding the symbols through which the faith of generations had found 
expression, throwing aside the sacraments as human inventions, claiming 
that they were themselves the mouthpieces of God. For these teachers 
Luther had strong names of condemnation—‘liars,” ‘“deceivers,” “evil 
and seducing spirits” were almost the mildest of them. 

Luther was no destroyer of the past. All that was good and true in 
it belonged to him. He claimed it as his heritage. With all reverence 
and humility he might have echoed the words of Jesus, “I am come not 
to destroy, but to fulfill.” And to that principle we also must be true. 
We neither can have nor wish to have a new religion. Science cannot 
create one nor philosophy. Our religion has come to us from God Him- 
self, through His Son Jesus Christ and through His Holy Spirit. It is 
the eternal truth for which faithful witnesses have stood through all the 
centuries. We honor and revere the testimony of the past. We preach 
the Gospel of the mercy and the love of God which apostles and evan- 
gelists proclaimed to the world of a long distant day. We use the same 
sacraments as they. The Lutheran Church casts away nothing that the 
past has bequeathed to it save only that which contradicts the Word of 
God. “Prove all things” is our motto; but also “Hold fast that which 
is good.” Therefore we keep along with the Holy Scriptures, those creeds 
and confessions which are the testimony of the past to faith. 

To these principles and tasks then, we Lutherans gathered on this spot, 
hallowed by the memories of that heroic spirit who lived and labored here, 
dedicate ourselves anew today. 


The exercises at the Wartburg concluded the program of the 
session open to the general public. Thereafter admission was 
by card. 


THE FIRST CLOSED SESSION 
Tuesday, August 21 


The formal address of this session was delivered by Presiding 
Officer Bishop Ihmels as follows: 


THE ECUMENICAL CHARACTER OF THE 
LUTHERAN CHURCH 


In yesterday’s public meeting, I endeavored to express the deep inner 
feeling with which we have come together here from almost all the 
Lutheran Churches of the world. Today, when we are meeting in a 
more intimate circle and when we have already formed somewhat closer 
relations with one another, we shall perceive that feeling the more keenly. 
I can only hope that these days, which we are spending together, may indeed 
become more and more that which we today call an experience. 

And what is this experience? I can reduce it to a very brief formula. 
We are experiencing the ecumenical character of the Lutheran Church. 
It is a two-fold experience. On the one hand, we, who have gathered 
from among the most widely different peoples of the earth, are learning 
that, amid all these differences, nay, despite all the contrasts that exist 
between us, we know ourselves to be entirely one in a common faith and 
a common confession; for the Gospel of the Reformation is a Gospel for 
all peoples. At the same time, we are filled, indeed we are well-nigh awed, 
by the consciousness that, in our deepest religious experience we meet 
on common ground the Christians of all times and all confessions, insofar 
as they truly believe in Jesus Christ and seek their salvation in Him 
alone; for the Lutheran Church is but a manifestation of the one essential 
Church, the communion of believers. 

If all of us are moved by this double experience, then the selection of 
the theme for this first meeting needs no justification. When we speak 
together of the ecumenical character of the Lutheran Church, we are 
merely expressing a need which we feel. In trying to analyze and to 
clarify our thought of it, we are laying the foundation for all of our sub- 
sequent discussions and making sure that we shall come to them with a 
clear conscience. 

I 

First of all, then, Luther’s doctrine is a word for all men. Why? 
Briefly and sharply, Because it has to do only with the re-discovery of the 
old way to God through faith in Jesus Christ alone. I must try to en- 
large somewhat upon that statement. 

In the Reformation we have a new interpretation of Christianity. The 
idea that the Reformation was only the abolition of some abuses or the 
application of certain notions of reform may be regarded today as no 


56 


THE LUTHERAN WORLD CONVENTION 57 


longer valid. The Reformation turned upon no less an issue than the 
interpretation of Christianity as a whole, and the new interpretation which 
Luther gave to it was, in reality, the ancient biblical interpretation. We 
are conscious that these are tremendous statements. No one suffered more 
under that very consciousness than Luther himself. Again and again the 
question became to him a strong temptation, “Can it be possible that I 
alone am right, and all the rest wrong?” And yet it was true. Luther 
was the first who was able to say anew what Christianity, in the sense of 
the New Testament, really is——not a relation to the Church, not even a 
relation to God mediated through the Church and having the promise of 
eternal salvation in the future. Instead of this, Christianity becomes 
again a present communion with God. To be sure, it is never experienced 
except inj the Church, but it is out and out a personal communion, and 
therefore necessarily: includes personal assurance. 

How did Luther come to this new interpretation of Christianity? The 
whole Reformation was born of a single question, “When shall I get me 
at last a gracious God?” To Luther that meant, When shall I at last 
be sure of God’s grace? When shall I at last be sure that God is my 
God? The Church of the Middle Ages did not reckon with this question. 
Did she not herself guarantee salvation to all her members who con- 
scientiously kept her rules? Why, then, should this monk demand, over 
and over that, a personal assurance of salvation? It is an obvious ques- 
tion, but it overlooks one thing. What if the conscientious Christian 
cannot prove to himself his own fidelity to the Church and the demands 
which she imposes, in the name of God? Amid all his striving after the 
testimony of a good conscience, Luther sank deeper, and ever deeper, into 
the sorrowful lamentation, “My sin, my sin!’ Out of this state of 
lamentation he came only when, in the Word, he met the Christ, in whom 
God forgives sin, makes sinners righteous and saves them. Thenceforth 
his comfort was the word, “I believe in the forgiveness of sins,” and all 
preaching got a single center,—‘“Only through faith in Christ are men 
justified and saved.” 

The ecumenical character of Lutheranism depends, therefore, upon one 
very simple, but very earnest, question, “Can Luther’s experience lay claim 
to universal validity, or is it only, as some have thought, the result of an 
over-tender conscience, which secretly delighted in self-torture?” In the 
latter event, there would be nothing ecumenical in Lutheranism. But if 
the experience of sin, which Luther had, is universally valid, then every 
conscience which has been really awakened—whether it knows of Luther 
or not—can come to peace only in that experience which he had, the ex- 
perience of the old Gospel of Christ. Where a man comes from, what his 
outward circumstances are, these things make no difference. If the ques- 
tion after God has arisen within him, then Luther, with his new inter- 
pretation of the ancient Word, has the answer and the only answer. 

We, for our part, are all of us witnesses, in one way or another, that 
Luther’s experience is universally valid. We come from the most widely 
different peoples; in outward things our lives are infinitely different; even 
our religious experiences are different; but in this we are all one, and 
for this we all stand—wherever a man is really alone in the presence of 
God and personally learns the reality of God, whether in the hot South 


58 THE LUTHERAN WORLD CONVENTION 


or in the high North, whether in the attic room of a poor widow in some 
great city, or in the book-lined study of a scholar, there, in the presence 
of the holiness of the real God, man’s own righteousness is broken to 
fragments, and he learns to live, really to live, only in faith on Him who 
is our righteousness, our Lord Jesus Christ. 

We may therefore venture the paradox that the thing which proves the 
ecumenical character of Lutheranism is its one-sidedness. Lutheranism 
is one-sided. It thinks of man only in his relation to God, therefore it 
has a word to say to everyone who is human. It places man before the 
face of God, and desires to teach him nothing except the “holy art” of 
saying, in faith on Christ, to that God who is, and who must be, his 
judge, “My God, my Father.” And Lutheranism is the great preacher 
of the one thing needful, to long for God and to gain God. Therefore 
it is a preacher for all who are made by God and for God. 

Moreover, it is especially Lutheranism which leaves room for all the 
natural peculiarities that exist by God’s will. To avoid misunderstanding 
I would emphasize the fact, however, that I am speaking of those 
peculiarities which God has bestowed, not of those which are the natural 
result of sin. For these latter there is, within the religion of the Reforma- 
tion, no room at all. Lutheranism knows nothing of the art of making 
the natural man holy. To man’s natural sinfulness there is appointed 
only death, so that, in faith on Christ, all things may indeed become 
new. But with the peculiar characters of men and peoples, willed by God 
and bestowed by God, it is quite otherwise. They are to be hallowed by 
the Gospel. For these, then, there is ample room. Nay, the will of God 
is done when the nations bring their especial capacities and gifts to the 
Lord Christ, as a sacrifice, and have themselves consecrated and hallowed 
by Him for His service. Lutheranism understands Jesus’ last testament, 
“Make disciples of all nations.” That is the reason why we strive to 
found national churches on the mission fields, and also why we fear to 
break up national churches, even though they seem to have grown old, 
before God’s hour has come. God’s will is done when, among the dif- 
ferent nations, the one Christianity, beside which there is no other, receives 
its peculiar national stamp, and one national church supplements and serves 
another. Even in matters of ecclesiastical order, the ideal must be, not 
outward uniformity, but inner unity amid a multiplicity of forms. By 
that I do not mean to say that the external organization of the Church 
is a matter of no importance. I fear that among Lutherans things of 
that kind have been said too often and too much. Especially we German 
Lutherans, who are compelled today to undertake the task of reconstruc- 
tion, should strive with all earnestness that the Church now really re- 
ceive the constitution which best expresses its innermost nature. But even 
so, it still remains true, that in Luther’s sense, the unity of the Church 
is guaranteed, not by oneness of organization, but by oneness of faith and 
confession. And, in this connection, it should be emphasized that national 
differences in the life-forms of the Church should only help to bring out 
the richness of Lutheran life. 

I can testify that at the two great conventions of our General Evan- 
gelical Lutheran Conference, at Lund and Upsala, despite the different 
forms of our church organizations, we had not for a moment the feeling 


THE LUTHERAN WORLD CONVENTION 59 


of foreigners; from the beginning we breathed the air of home. I hope 
that today we have the feeling that we, who represent the most diverse 
national expression of the one Reformed Christianity of Luther, have only 
to learn from one another and are obligated to serve one another. In 
many tongues and to many melodies the one hymn of grace! In this is 
revealed the oneness and the richness of the Lutheran Church. 

But all of this comes from the strong’ consciousness of unity with all © 
believers in Christ, of all times and in all communions. That is the other 
sense in which we speak of the ecumenical character of our Church. 


II 


I have spoken of ‘“‘Luther’s doctrine.” It was done purposely. A part 
of my purpose was to have a formula which could easily be enlarged, and 
also corrected. Luther himself would not have been glad to hear the 
expression. He wished to introduce no special doctrine alongside of that 
which was universally Christian, and did not like it when people called 
themselves after him. “What is Luther? The doctrine is not mine. I 
am and will be no man’s master. With the whole Church, I have only 
the common doctrine of Christ, who is the Master of us all.” These 
are great words, great because of their very modesty. Luther, then, was 
keenly conscious that he was only carrying on the teaching of Christ, and 
that in this he was at one with the Church. This was the corrective for 
the temptation which came with the question whether he alone was right 
and all others wrong. How did Luther become master of that temptation? 
Only by convincing himself again and again that, despite the contradiction 
of the Church that then was, he nevertheless had the word of his God 
on his side, and that he must, therefore, be at one with the Church, which, 
in the last analysis, desires the doctrine of Christ. The idea that he might 
be teaching something new would have been altogether intolerable. 

Luther, therefore, knew perfectly what he was doing when he accepted 
so emphatically the dogma of the ancient Church. To be sure, there 
are those who have seen in that the relics of a medieval habit of thought. 
Luther might almost seem to have anticipated that something of the sort 
would happen. He expressly repudiated the idea that at some later time 
he would teach differently. With all the earnestness of which the man 
was capable, he solemnly asserted that, if any one were to say hereafter 
that Luther would today teach differently, he desired to declare in advance 
that his doctrine would be the same, today and at all other times. If we 
are unwilling, in the face of such declarations, to take his adherence to 
the common creed of Christendom seriously, then we must make Luther 
either a most unclear thinker or a diplomat. Luther was neither. He 
knew what he was doing when he accepted the creed of Christendom. 
He actually lived by this creed. For him the creed of the ancient Church 
was only the unfolding of faith in Christ, and in this view he was entirely 
right. But by this faith he lived. 

One may go so far as to say that the whole difference between the 
Christianity of the Reformation and that of the Middle Ages, and even 
its advance over the Middle Ages, lies in the one fact that that which 
was for medieval religion doctrine—doctrine which one must believe in 


60 THE LUTHERAN WORLD CONVENTION 


order to experience the effective operation of the Church—became, in the 
religion of the Reformation, the immediate content of faith, by which this 
faith lived. Two observations upon our own Confessions are especially char- 
acteristic of this change. Where, in the Confessions of the Reformation, 
do we meet with statements concerning the work of Christ? In the state- 
ments concerning justification by faith. In the Middle Ages the work of 
Christ was treated, more or less, as the abstract precedent condition for 
the operation of the Church, and it was to the work of the Church that 
the salvatiory of the individual was referred: without Christ’s merit, of 
course, there would have been no grace for the Church to distribute. In 
the Reformation, on the contrary, Christ, His work, His vicarious taking 
of our part, becomes the perfect correlate of justifying faith. As God 
in Christ reconciled the world unto Himself, so my justification comes to 
pass when I, in faith, relate this reconciliation wholly to myself and allow 
it to be true for me, so that the Lord Christ becomes my Saviour and 
my Reconciler. This same connection of Christ’s work with justifying 
faith comes out again with especial clearness and this is the second point 
to which I would call attention—in the Smalcald Articles, where we meet 
the famous praise of justification by faith as the article which cannot be 
given up though heaven and earth should fall. The word grows out of 
a confession to Jesus Christ as our God and Lord, who died for our 
sins and rose again for our justification, and the opinion has recently been 
ventured that it is this confession, and not the confession of justification, 
which is designated as that fundamental article on which everything 
depends, “which we will teach and live, in spite of pope, devil and world.” 
Exegetically considered, the question is, in fact, not a simple one; but 
so far as content is concerned, it is entirely characteristic that a sharp 
distinction should be impossible. The Reformation-confession is entirely 
sure that in emphasizing justification by faith alone, it is merely drawing 
the conclusion of the confession to Christ and His work. 

Therefore it is so absolutely false, when men admit that Luther con- 
sciously accepted the ancient dogma, and then go on to maintain that in 
his confession of justification by faith he added something new, gave the 
old possession of the Church a new center. Luther really wishes to do 
nothing more than to make that confession to Christ fruitful for the per- 
sonal life, by means of the personal “Yea” of faith. I repeat it,—Luther 
is concerned only with the consequence of the fundamental confession 
of Christianity. 

For a Church which had passed through the legal school of the 
Middle Ages, it can be said that the Reformation was a repetition of the 
things that Paul emphasized in his arguments with the Judaising errorists. 
They, too, did not deny the common preaching of Christ and of His 
death and resurrection for us; they too wished to be saved by them. But, 
at the same time, they taught that “the work of the Law” must somehow 
advance man’s righteousness before God. In opposition to this opinion 
Paul insists, with unsurpassable clearness, on the knowledge that this is 
a question of one thing or another. He took that position most em- 
phatically in the Antiochian discussion, even against no less a person than 
Peter (Gal. 2:14ff). He puts the case sharply. Either we would be 
righteous and be saved through Christ and Christ alone, in which case we 


THE LUTHERAN WORLD CONVENTION 61 


dare not make our salvation by God dependent in any way on any out- 
ward work; or we seriously think that our justification depends upon 
the observance of definite legal prescriptions, in which case Christ has 
died for us in vain and we have lost Christ (Gal. 5:4). It was this self- 
‘same thing that Luther had experienced in another, yet fundamentally 
similar way, and it was this that he desired to preach,—either Christ alone, 
and therefore faith alone; or faith and works, and then no longer Christ 
alone. 


III 


That conscious emphasis on “Christ alone” works out in still another 
direction,—in the new interpretation of Word and Sacrament. For if 
everything really depends on faith in Christ, then the question becomes 
insistent, Where does the Lord Christ so meet me that He compels me 
to believe in Him? This is the root of the Lutheran interpretation of 
Word and Sacrament. The Reformation recovers the understanding of 
the sense in which Paul combined, with the witness of the re-, 
conciliation completed in Christ, the reminder of the “Word of recon- | 
ciliation” committed to the Church (II Cor. 5:19). How would God’s | 
act of reconciliation help us, if the knowledge of it did not reach us in 
the Word? That is the deepest meaning of the Lutheran interpretation 
of the Word. In the Word the historical revelation of God, as it is 
comprehended in reconciliation through Christ, becomes for me an effective, 
present fact, a fact of today, so that it has the power to beget faith, and 
to lead me into communion with the God who is revealed in Christ. 
Therefore it is fundamental to Christianity, in Luther’s sense, that faith 
in the Lord Jesus Christ comes into existence through the Word and only 
through the Word. 

So far is this true that the Sacraments are means of grace only for the 
reason that in them the Word has taken visible form. As in the Word 
God applies Himself to the congregation, and in the congregation to its 
single members, so in the Sacraments He applies Himself to them in a 
peculiarly individual manner. If this is true, then there is an end to the 
symbolical interpretation of the Sacraments, as though the congregation 
were here performing some kind of a symbolic act; for it is God who is 
here dealing with men. Nor is there any room for any bloodless re- 
petition of the sacrifice of Christ; “by one offering God hath perfected 
forever them that are sanctified.” But this makes room for a simple, 
biblical interpretation of the Lord’s Supper. As our Lord Christ, in His 
death, gave Himself wholly to humanity, so, in the Holy Supper, He wills 
to give Himself wholly to me, with His body broken for me, with His 
blood shed for me, so that henceforth I dare confess,— 

Ich habe Jesu Fleisch gegessen, 

Ich hab sein Blut getrunken hier, 

Nun kann er meiner nicht vergessen: 

Ich bleib in thm und er in mir. 

Here, then, the fact appears again. In everything we have but one 
concern,—Christ alone. We have no thought of supplementing in any 
way the universal Christian preaching of Christ. What we have against 
the other communions is only this one thing,—that they do not really take 


62 THE LUTHERAN WORLD CONVENTION 


seriously that confession of Christ which they have in common with our- 
selves. And we see our ecumenical calling in the duty to insist upon the 
consequences which come out of an earnest confession to Christ. For, of 
course, men cannot sing the praise of Christ with us and, at the same time, 
make salvation dependent on obedience to commandments of the Church 
or insert between Christ and the individual a legally organized, ecclesias- 
tical institution of salvation to be Christ’s representative. Nor can men 
base their assurance of salvation upon Christ alone, and, at the same time, 
upon a predestination that is not mediated through Christ. Just as im- 
possible is it to emphasize faith alone, and then to say to the believer, “To 
be sure, you must be baptized again.” It is not proper even that men 
preach Christ alone and then darken their preaching again by prescribing 
methods by which men must come to faith. I believe that he who under- 
stands this will also understand that, in the conflict of all the communions, 
we are not at all concerned with the obstinate defence of something that 
is our own especial possession, but, in reality, with nothing else than a 
conscious enforcement of the ecumenical confession concerning Christ. 

On the other hand, with this as our center, we are in a position to 
recognize the truth that other communions have, and to learn from it. 
I may not carry that thought into detail today. I can only indicate at one 
decisive point how our Church is able to be just to interests that conflict 
with its own. With the Catholic Church, we wish to emphasize the ob- 
jectivity of the Church. For us too it is the pillar and ground of the truth, 
the work-shop of the Holy Ghost, the place for the rise and development of 
faith, the aim of all the work of God’s Spirit; but all this the Church is, 
only as the congregation of believers. This is a necessary conclusion 
from the central importance of faith. On the other hand, we feel our- 
selves entirely at one with the many forms of subjective Christianity, 
in their emphatic demand for personal faith; but because this faith arises 
only through Word and Sacrament, the Church, as the place where Word 
and Sacrament are operative, is constitutive of all religion, and over against 
all mere individualism, we take refuge in the confession, “I believe in 
one holy Christian Church.” 


In CoNCLUSION 


In conclusion, I would once again sum up everything that has been said, 
in order. to emphasize the point which decides our claim to be an ecumenical 
Church. We have seen that we make this claim in a two-fold sense. 
Our Church claims to be for all people, and she makes this claim because 
of her consciousness that she stands wholly for the one truth by which all 
Christendom lives. Her two-fold claim rests, as has been shown, upon 
the consciousness that she has on her side the Word of God, properly 
understood. It is this which finally decides her claim. If the other com- 
munions desire the Word of God, and if they are, nevertheless, unable 
to recognize the ecumenical character of Lutheranism, then they must 
prove to us that we depart from that Word in any respect. If, on the 
other hand, we are able to convince ourselves that the Word of God 
bears testimony for us, then the question of the ecumenicity of Luther- 
anism is decided. 


THE LUTHERAN WORLD CONVENTION 63 


Thus this hour becomes an hour of solemn self-examination. Our 
Church can rejoice in her ecumenical character only so long as she really, 
in all her doctrine and in all her life, deals seriously and earnestly with 
the Word of God and with the central importance of the confession to 
Christ. We are serious enough not to avoid the self-examination, to 
which this claim of ours summons us. 

The purpose of this Convention is not self-glorification. On the con- 
trary, we do not forget for a single moment that the Reformation began 
with a word concerning repentance. Our Church, just because she is 
a Church of faith, must also be a Church of repentance, or she will cease 
to exist. But the more deeply and the more sincerely she bows down 
and purifies herself in penitence to God, the more can she rejoice that 
she is the Church of the word concerning Christ, a preacher of Christ, 
continually calling the other communions to Christ, to Christ alone. 
Jesus Christ! In that Name we are one, and in this Name we become 
one with all who believe on Him. Therefore, as I close, I make this 
confession, in your name and in the name of the whole Christian Church, 
and say, “Jesus Christ, the same yesterday, today, and forever.” 


= 


At the conclusion of Bishop Ihmels’ address, its discussion was 
opened by Bishop Dr. Jaako Gummerus, of Finland, in a formal 
presentation under the title 


THE ECUMENICAL CHARACTER OF THE 
LUTHERAN CHURCH 


In profound and weighty statements Bishop Ihmels has set forth the 
ecumenical character of the Lutheran Church, as in principle it expresses 
itself in the specific character of the Lutheran faith and in what might 
be called super-historical reality. I shall add only a few remarks based on 
history and present-day conditions, partly to show how the ecumenical 
character of our Church manifested itself in its actual development, and 
partly to indicate how and why this character, after all, did not so impress 
itself upon history as might have been expected. 


The study of Reformation history has always resulted in placing the 
overtowering and universal significance of Luther in the intellectual life 
and history of the Western Church in a clearer light. Attempts have 
indeed been made to minimize Luther’s greatness. Dependence on the 
Middle Ages has been charged against him, and the independent char- 
acter and great influence of other simultaneous movements and person- 
alities, such as that of Anabaptism, Humanism and Calvin, have been 
examined and their significance for the new era emphasized. But in every 
case there was excessive zeal to make a new discovery, while at the same 
time the originality and the unique greatness of Luther remained un- 
dimmed. The admirable investigations of Holl have finally established 
this; and one learns again how that which was central with Luther, to 
wit, the Gospel and the proclamation of the way to God, was in reality 


64 THE LUTHERAN WORLD CONVENTION 


the starting point of his newly created influence in every direction, how 
universal, how ecumenical he is in fact, and how much he can still teach 
us today. Calvin, in spite of his own individuality, stands on his shoulders. 

The rapid and extensive spread of the Reformation during its first 
decade to all European countries is a historical proof of the universality 
of Lutheranism. It is well known that when the counter-reformation 
began in Middle Europe almost nine-tenths of the population was evan- 
gelical, 7. e., Lutheran, in sentiment. In Poland the Reformation was on 
the point of winning. The Spaniard d’Enzinas, the Italian Paleario, and 
many others prove how completely, and with what genuine sincerity, the 
South Europeans could also accept the Reformation’s conception of 
Christianity, so that it cannot possibly be maintained that Lutheranism 
is something altogether foreign to the nature of the Latin peoples. If 
according to history Lutheranism has in extensive regions been forced into 
the background, or here and there even been rooted out altogether, this 
is not due to its teachings or nature, but to the mistakes of its representa- 
tives. One need only think of the division of its forces in Poland, or of 
the exclusive, unpopular reformatory circles in Italy, or the violent meas- 
ures adopted by its enemies. The good does not always triumph; it may 
be forcibly suppressed, externally at least. But in secret it works pro- 
foundly and lastingly. This is seen in the influence of the Reformation 
in the religious renovation of the Catholic Church of the sixteenth cen- 
tury. Two hundred years later we find in Methodism the influence of 
Lutheranism upon the Calvinistic Puritanism of England, mediated in- 
deed in part by Moravianism, which, however, had also grown out of 
Lutheranism. This changed the character of Anglo-Saxon piety; it is no 
longer that of the old Puritanism, but it is an evangelical piety. That 
is in a very special sense related to Luther’s utterances. It was not a 
mere matter of chance that Wesley was reading Luther’s Introduction 
to the Epistle to the Romans at the hour from which he dated his con- 
version. Lutheranism has shown its ecumenical character in history. 

But has not Lutheranism been too closely identified with Germany to 
be really ecumenical? Is not Luther, above all, the great German, so 
often specially honored by his own countrymen, and whose greatness is 
acknowledged even by his enemies? Is he not for this reason more or 
less of a stranger among other people, and even repellent to those whose 
national characteristics are entirely different? It cannot. be denied that 
there is much in Luther that we might wish less coarse; and yet, in his 
way, he is again so human that we cannot help loving him just as he is. 
But Lutheranism and Luther’s personality are two different things. And 
as religion, Lutheranism is not German Christianity, however deeply it is 
rooted in the intensely German nature of its author; but it is Chris- 
tianity in its universal and primitive form, as the reader of the paper 
so convincingly showed. Ample demonstration of this is found in the 
manner in which the disciples of Luther in all lands accepted and prom- 
ulgated his teachings. But though his disciples, they drank directly out 
of the Gospel springs to which Luther had led them. Of course, in spite 
of their purity in the faith of the Reformation, they all had their own 
characteristics, and these were generally those of the people to which they 
belonged. Thus I think of Olavus Petri, the noble, plain, manly, quiet 


THE LUTHERAN WORLD CONVENTION 65 


reformer of Sweden—a genuine man of the people. I think of our own 
Finnish reformer, Michael Agricola, who in his sincere, awkward, cau- 
tious, but tenacious way, was entirely one of us. Above all is the Luth- 
eranism of the North in its popular character, its individuality, and its 
steadfast piety, a proof that Lutheranism is not identical with Teutonism. 
The Reformation did not in any wise encroach on the national characteristics 
of these people; on the contrary, it aided in their more complete develop- 
ment in a way that Rome could never have done. This is no doubt also 
true of other European people—the Esthonians, the Letts, the Hungarians 
and others—in so far as they came under the influence of the Reformation. 
The very circumstance that Lutheranism could so entirely adapt itself to 
peoples so altogether different in kind and origin, is again a proof of its 
ecumenical character. 

But on the other hand, this very division into national groups, and this 
close union of the national and the ecclesiastical life in the different coun- 
tries, also prevented the ecumenical character of Lutheranism from so 
manifesting itself as might under other circumstances have been expected. 
It existed indeed, but it could not be seen. Each of the different Lutheran 
nations lived for itself. The further circumstance that the affairs of 
the Church were in Lutheran lands almost everywhere brought into such 
close union with the state, also seriously interfered with the free inter- 
course of the churches with one another. There was a time indeed, es- 
pecially in the period covered by the life of Gustavus Adolphus, when 
such intercourse was more lively than at present, and when this took the 
form of mutual helpfulness. But now the barriers which the union of 
Church and State put in the way of free intercourse between the churches 
are broken down. The ecumenical character of Lutheranism can now 
become manifest to the world as it could never before. 

For the ecumenicity of Lutheranism a fact of recent years has a special 
decisive significance. I refer to the introduction and spread of Luth- 
eranism in America. Originally this was of course a branch of European 
Lutheranism, or rather a transplanted series of branches from the different 
Lutheran Churches in Europe. Thus originated a multitude of small Luth- 
eran churches or synods, each having its national characteristic and its 
own language. Each one existed for itself, reflecting European conditions, 
with the single exception that the form of organization was different. 
Thus it remained so long as the immigrants held fast to their own lan- 
guage. But as the younger generations were denationalized in the great 
melting-pot, and linguistically, at least, became Anglo-Saxon, a change 
became inevitable. In order to hold the young people the churches had 
to introduce English. Whatever national feeling might prompt one to 
say of this change, there can be no question that the ecumenicity of 
Lutheranism was greatly enhanced thereby, inasmuch as it brought into 
being an English-speaking Lutheranism, It should also be noted that in 
America the churches that came from various European countries and 
national churches for the first time closely approached one another. The 
formation of the National Lutheran Council is an important advance toward 
manifestation of the ecumenicity of Lutheranism. Adding the northern 
group to the great English-speaking group of churches, it is more evident 
than ever that Lutheranism and Teutonism are not identical. For the 


rates 


- 


66 THE LUTHERAN WORLD CONVENTION 


future it is also of great significance that this North American Luth- 
eranism may serve as the open door into the Anglo-Saxon Protestant 
world. Lutheranism cannot be ignored in America. Others are com- 
pelled to hear what it has to say. And we are confident that our Re- 
formed brethren will yet come to see that Lutheranism really does have 
something to say. The more the Reformed Churches gravitate toward the 
immediately practical, pragmatic and social, to the neglect of the deeper 
things of the spirit, the more will Lutheranism have to tell them of the 
one thing needful. If Lutheranism remains true to itself and to that 
which is central in the Gospel, and does so in a manner that is as free 
and charitable as it is living and vigorous, it will become a powerful factor 
in the whole of American Protestantism, and will thus demonstrate still 
more fully the ecumenicity of Lutheranism in its totality. Pe 


We may also expect Lutheran Missions to have this effect. Lutheranism 
has planted missions in South Africa, in South India (its oldest field), 
and in the interior of China, where Scandinavian and Finnish mission- 
aries labor side by side, and where a Chinese Church has come into ex- 
istence that, though it does not call itself Lutheran, bears the significant 
name of “The Church of the Righteousness by Faith.” All these mission 
churches prove that Lutheranism brings that which is genuinely Christian 
to new nations in a form that satisfies their deepest longings—another 
evidence of its ecumenical character! Hence, in spite of all present 
difficulties, the Lutheran Church must insist on the preservation of her 
mission operations. But this is a subject to which we shall refer later. 


To summarize: The ecumenicity of Lutheranism is not something that, 
in imitation of what other branches of Protestantism have done for their 
international organization, we must seek for the first time to bring about 
artifically at these sessions. ‘The consolidation of other churches has in- 
deed incited us to action, but only externally; in reality an ecumenical 
Lutheranism has existed this long while, but only now does it manifest 
itself more openly, and than, too, to an extent that possibly surprises us. 
There are three outstanding domains: Germany, the North and North 
America. Numerically these are very unequal. The German group, 
especially if on the east and scattered German diaspora regions are in- 
cluded, comprises five-eights of the whole, while in America the Germans 
form a very considerable part of the Lutheran Church. But the other 
two groups are also of such importance that they make their influence 
felt altogether independently of the German group. Each has its peculiar 
gifts. The Lutheranism of Germany on the virgin soil of the Reforma- 
tion, the bearer of tradition, the center of theological activity, the scene 
of a new churchly and religious life in the midst of great misery; the 
Lutheranism of the North, that needs wage no conflict with Romanism 
or the Reformed Churches, and that can therefore develop its life quietly 
and unhampered; and the youthful, energetic and joyously hopeful Luth- 
eranism of America—these, with all their diversities, after all possess a 
unity of spirit and inner life; and only where this is the case can the 
true ecumenicity of the Christian Church became a reality. In order to 
preserve and strengthen this unit it is above all necessary that we remem- 
ber what is the essence of true Christianity, which is also the essence 


THE LUTHERAN WORLD CONVENTION 67 


of Lutheranism, to wit, the saving faith that is anchored in the confession 
of Christ as Lord and Saviour. 


GENERAL DISCUSSION 


Dr. Knak, director of the Berlin Mission, spoke as follows: 
If there is any real ecumenical quality in Lutheranism, it must 
show itself most clearly today in foreign missions. For in the 
sphere of foreign mission Lutheranism comes into touch with a 
new civilization and is divested of all connection with the race 
among which it originated. Now as a matter of fact, the exper- 
ience of Lutheran missionaries on the most diverse fields of labor 
proves, beyond the shadow of a doubt that Lutheranism is not 
intended merely for one nation or for certain ages but for all 
mankind. Much might be said on this point, but time does not 
permit. A most striking proof of this ecumenical character of 
our Lutheran faith came to my attention recently when I made 
the acquaintance of a Japanese Christian in Berlin. He intro- 
duced himself as an admirer of Luther and explained that he 
had not learned to know Luther through a Lutheran mission 
but by reading Lutheran literature. He had therefore come to 
Germany to study Lutheran theology. The world needs Luth- 
eran missions. Let us not be too narrow, too slothful, too timid 
in our faith! 

Professor Stange from Goettingen explained that the claim 
to be ecumenical is an enormous one. It means not merely that 
our faith is an experience which is psychologically possible for 
every human being in the world. Nor does it simply mean that 
Lutheranism preserves aright the historical connection with prim- 
itive Christianity. The claim to ecumenicity means much more 


than that. It means that Lutheranism has vered_ the_right 
interpretation of Christianity and therefore has the solitary and 
only truth of God and that wh en we experience this truth, God’ S 
creative activity 1s completed in us. This is a fact that we must 


specially emphasize in the face of philosophical science. Phil- 
osophy claims to find truth by means of the understanding. But 
Christian faith proceeds through the conscience. The questions 
of conscience are answered by the facts of history, more es- 
pecially by the person of Jesus Christ, while philosophy to this 
very day has no solution for the problem of history. 

Dr. H. G. Stub, president of the Norwegian Lutheran Church 
of America, said: The Lutheran Church has never claimed that 


68 THE LUTHERAN WORLD CONVENTION 


she is the only ark of salvation. Rather does she believe that 
the una sancta ecclesia of true believers is to be found in all 
Church organizations insofar as they have the divine truth so 
that children of God can be born in them. What the Lutheran 
Church does claim, however, is that she is the true visible Church, 
the Apostolic Church, or the continuation of the Church of the 
Apostles, because she teaches the doctrine of our Lord Jesus 
Christ or the doctrine of the apostles in the New Testament. 
Lutheranism is no new religion. It is no philosophical system 
thought out by men. The Lutherans are not a sect. Lutheran 
doctrine is only a return to the doctrine of the apostles, only a 
recovery of the truths that had originally been set forth by our 
Lord and His apostles but were buried under the ashes of human 
thoughts. The teaching of Jesus and the apostles is ecumenical. 
The New Testament is the ecumenical book of Christians. We 
Lutherans believe that our doctrine is none other than the doc- 
trine of the New Testament, none other than the doctrine of 
Christ and the apostles concerning sin and grace, concerning the 
person of Christ, concerning the vicarious atonement, concern- 
ing the Gospel, concerning justification, concerning baptism, and 
concerning the Lord’s Supper. 


Now the ecumenical character of Lutheranism lies in the 
ecumenical character of her doctrine and this coincides with 
the ecumenical character of the New Testament. That is what 
we mean when we say: “The Word of God which Luther taught 
shall nevermore be set at naught.” For that reason we Luth- 
erans always take our stand on God’s Word which we hold fast 
in all its parts as the eternal and infallible truth. The Lutheran 
Church claims to be ecumenical and she is justified in that claim 
only because her sole purpose is to preach apostolic doctrine. 


Dr. Hausleiter from Greifswald spoke as follows: In the 
course of her history the Church has had a number of exper- 
iences that have determined her character and have found expres- 
sion in the ecumenical confessions. In the Gnostic controversy the 
Church arrived at the truth concerning God. Later on the doc- 
trine of Christ’s person was defined in the course of controversy 
(Athanasius). Then the nature of sin (Augustine) came into 
the foreground of the Church’s interest. Next arose the ques- 
tion concerning the way of salvation, a question which perplexed 
the entire Middle Ages until Luther found the right answer. 
Luther’s experience of justification by faith alone through the 


THE LUTHERAN WORLD CONVENTION 69 


grace of God in Christ Jesus was an experience that had ecumen- 
ical significance. But in the territorial State-Churches that came 
from the Reformation the Church threatened to become a mere 
dependency of the State. What is the Church? This is the 
most prominent question on the docket since the French Revolu- 
tion, for it was that Revolution that marked the beginning of the 
separation between Church and State. 


Churchmen like Vilmar, and Loehe, and others, have indicated 
repeatedly the importance of this question concerning the nature 
and essence of the Church. And the most encouraging feature 
of the present hour lies in the fact that we have begun to reach 
an answer to that question. The various Lutheran Church bodies 
scattered all over the world have heretofore concerned themselves 
all too little about one another. But now they are beginning to 
emerge from their isolation. We are beginning to recognize 
the necessity of some kind of an inner bond of union. The first 
step has been taken in calling together, this World Convention. 
It is to be hoped that further steps will follow and that they will 
lead to that splendid goal that is indicated in John 17:20 and 
21. May God’s blessings attend every effort to express the 
ecumenical character of Lutheranism and of the Lutheran Church 
on earth! | 

Professor Girgensohn of Leipsic University addressed the 
Convention as follows: Many fine things have been said from 
time to time about the enduring foundations of Lutheranism, not 
least of all in the address of this morning. But let us also look 
ahead to the future and begin something new. To that end I want 
to enlarge upon some of the thoughts uttered by Bishop Gummerus 
in opening the discussion on this subject. His ideas are worth 
taking to heart. If Lutheranism has not yet attained the ecumen- 
ical significance eh ya aecateianirinet he 
sought partly in the mistakes of the represefitatives of Luth- 
eranism. Several of these mistakes have already been mentioned 
such as the close connection with the State, which is now severed, 


and the narrowness of fa “of faith as over against secular science to 


which Professor S Stange nge referred. 

IT might mention another thing. We have not been sufficiently 
true to our heritage in Luther. We have allowed it to develop 
in a false direction because we have over-emphasized_the_intel- 
lectual element in it. The orthodox fathers preserved that herit- 
age as they understood it, and for that we are thankful to them. 


| 


70 THE LUTHERAN WORLD CONVENTION 


But it is for us to see to it that the Lutheran Church does not 
continue the mistake of limiting Lutheranism to a mere doctrine. 
We must go back to that Luther who regarded doctrine and life 
as one and the same thing, to that Luther who saw no sense in 
trying to separate justification from the new life. According to 
his well-known statement faith is a practical matter of deeds; it 
does not ask whether it should perform good works, but has 
already performed them before the question can be asked. 

This over-emphasis of intellectualism explains the present at- 
titude towards the Bible. The Bible has received high praise in 
these days. But where are the great expositors of Scripture who 
were able to meet the storm that broke over our heads recently? 
Where are the exegetes who will make the Scriptures live again 
for our generation? How is the Bible used in the congregations? 
The actual picture is deeply humiliating to every Lutheran. And 
how are conditions to be improved? Let a Reformed theologian 
answer that question. Karl Barth in his celebrated Commentary 
on Romans pronounces a severe but just judgment on present- 
day exposition of Scripture. He calls our attention not only to 
Calvin but above all to Luther whom he calls the greatest exegete 
the Christian Church has ever produced. As a Lutheran Church 
we can assure ourselves of a future only if we succeed in renew- 
ing our appreciation of the Bible and deepening our understand- 
ing of it in a way that is worthy of Luther. 


But shall we be able to do that? We should certainly not be 
able to do it if we should undertake it in our own strength and 
as a human enterprise. Human beings and human wits will never 
accomplish it. But perhaps the present hour of the world’s his- 
tory in which we are living may be interpreted to mean that 
deeper powers are beginning to make themselves felt. There has 
arisen a veritable longing for a new and fuller understanding of 
the Bible. God Himself is moving through the land like a storm. 
He is at work, and on that I base my hope that something new is 
about to begin. And if we Lutherans will only make sure that 
we have the deepest and best understanding of Scripture then 
the ecumenical significance of Lutheranism is assured. For the 
victory belongs to him who is grounded most deeply in the 
Scriptures. 

General Superintendent Bursche from Poland spoke as 
follows: There are two factors“in Lutheranism that indicate its 
ecumenical character. One is the deep inwardness of Lutheran 


— rr 


THE LUTHERAN WORLD CONVENTION 71 


piety, and the other is the firm basis on which Lutheranism stands. 
It applies to all peoples, and there are Lutherans also in Poland, 
not merely German Lutherans but Polish Lutherans, although 
they are little known in other parts of the world. The Reforma- 
tion in Poland failed not merely because of divisions among the 
Evangelicals but because of the radical movement that broke 
out there. First came Lutherans, then the Reformed, then 
Unitarians, Deists, and so forth. But of these various religious 
elements that were known in Poland during the age of the 
Reformation only the Lutherans are left today. Lutheranism 
has a future among the Poles. 


Pastor Fedor Ruppeldt from Czechoslovakia spoke of the 
possibility and the necessity of unitary organization of the Evan- 
gelical Lutheran Church of the worl Ee Teterred to the Tact 
that all the other large groups of Christians have formed such 
organizations: the Methodists, the Baptists (their Conference 
at Stockholm), the Anglicans (their great Lambeth Conferences), 
and especially the Presbyterians in their “Presbyterian Alliance” 
and its splendid organ, the Quarterly Review. In like manner 
the Evangelical Lutheran world should by all means organize 
itself as a great Evangelical Lutheran World Alliance. This 
would express in a concrete way the ecumenical character of our 
faith. Such an organization could make the Lutheran Churches 
of the world acquainted with one another. It could defend and 
further their common interests. It could be the official mouth- 
piece for all Lutherans when it became necessary to make our 
voice heard in the world. These purposes could be accomplished 
through a well-organized alliance of all Lutheran Churches with 
a central office (say) in the Wartburg-city, with a large council 
of representatives and a small executive committee and with a 
series of conferences organized on a uniform plan. The means 
could be furnished by the Lutheran Churches themselves if they 
contributed at the rate (say) of one Swiss franc for every thou- 
sand baptized members. 


By such an alliance our Lutheran Church, the first product of 
the Reformation movement would take a worthy place alongside 
those four other Protestant Church organizations. And then, 
too, it would be possible to realize that larger vision which we 
must always keep before us, namely, that these five great groups 
of Protestants should be united in a free organization that would 
impress the entire non-Protestant world with the great spiritual 





72 THE LUTHERAN WORLD CONVENTION 


power of the two Protestant principles: faith alone and the Word 
of God alone. Such an organization of Lutherans is a genuine 
necessity. It is required not only by church history and by 
church polity but even by religious psychology. The speaker 
proposed that the Committee on Organization should consider 
this idea and should work out the basis and the outlines of such 
a Lutheran World Alliance. If that could be accomplished by 
this first great Evangelical Lutheran World Convention, then 
this Convention would mark a distinct epoch in the development 
of Lutheranism. 


This completed the first closed session of the World 
Convention. 


THE SECOND CLOSED SESSION 


Wednesday, August 22 


The second closed session was devoted to a discussion of 
Lutheranism in its confessional relationship. The formal address 
was given by Prof. Dr. Jorgensen of the University of Copen- 
hagen on the theme 


THE CONFESSIONS—THE INDISPENSABLE 
FOUNDATIONS OF THE LUTHERAN 
CHURCH 


“Thou are Peter, and upon this rock I will build my Church.” These 
are the words upon which our greatest opponents, the Catholics, build 
their doctrine of the Church. They should also constitute the basis for our 
doctrine, for with them our Lord established His Church. 


What do these words mean? If we ask our powerful opponents, they 
answer: “In this promise we find, in the first place, justification for the 
position accorded Peter; and, in the second place, a permanent and binding 
authority, fundamental to the existence of the Church.” Is this interpre- 
tation correct? Is the authority of Rome fundamental to the Church? 
That depends upon the occasion of this promise. Did Peter hold an office 
among the disciples? Did he instruct them, guide them, and perhaps 
during the absence of Jesus, act in His stead; so that Jesus, having thus 
proved him, revealed to the disciples upon His return what His intention 
was, namely, to create a permanent office for Peter? No, Matthew relates 
nothing of the kind. The promise is occasioned by a confession, so 
glorious that the Lord says: “Blessed art thou!” This personal con- 
fession must therefore have a different significance insofar as it pertains 
to the building of the Church. If we follow the Catholic interpretation, 
we are led to a strange conclusion. A personal confession through which 
Simon became Peter and received the promise of Christ, becomes at best 
something secondary for all other disciples of the Lord. For, to the suc- 
cessors of Peter in office, the essential thing is the correct legal succession ; 
to all others, obedience to those who have succeeded him. 


We evangelicals say: The promise indicates first, that the personal con- 
fession has special significance for the disciples; and secondly, that the 
confession of the disciples has special significance for the Church. There- 
fore, every Christian who, as a result of his own experience, confesses, 
“Thou art the Christ, the Son of the living God,” will hear this word 
from the Lord, “Blessed art thou.” We must therefore, always stress 


73 


74 THE LUTHERAN WORLD CONVENTION 


in our preaching the thought that the Lord expects the confession, and that 
he who confesses brings his Saviour joy. Moreover, the promise indicates 
that the confession of the disciples has significance for the Church. Nay, 
the Church can exist only where this confession is made. The Church is, 
according to the apostle Peter himself, the royal priesthood which is to 
show forth the excellencies of Him who has called us out of 
darkness into His marvelous light (I Peter 2:9). Where this 
confessing priesthood is, there is the Church. The stronger the con- 
fession, the stronger the Church. Consult if you will, the history of the 
Church. Did not the confession of Luther mean much to the Church? 
And that of his faithful followers who were condemned to death because 
of their confession? On the first of July, I stood with evangelicals from 
many lands before the city hall in Brussels, and together we commemor- 
ated the names of Voes and Van Esschen, the first Lutheran martyrs. 
There, on that very spot, after they had been tortured, they were burned 
at the stake, July 1, 1523. However, their confession not only called 
forth from Luther “a new song,” but also an endless line of confessing 
disciples in the Church. 

We do not wish to belittle the ministerial office, but the personal con- 
fession of the individual is the essential thing. Only when we are at 
one on this point, namely, that this confession of faith is the foundation 
of the life of the Church, only then can we go on to the confession of 
the Church. 


CHARACTERISTICS OF THE CHURCH’S CONFESSION 


For the Church, too, must be able to confess. Her confession, how- 
ever, is distinct from the confession of the individual believer, as distinct 
as the interests of society are from the interests of the individual. On 
the other hand, it is related to the confession of the individual believer, 
even as society is related to the individual. The confession of the Church 
must include three factors: 1, the great and common supernatural factor 
which is the source of every personal confession; 2, the smaller subjective 
factor of faith, differing in different individuals, which makes the con- 
fession of the individual a personal thing; 3, the social or confessional 
factor which distinguishes the particular Church from all other churches. 
The confession of the Church must therefore: 1, open the storehouse of 
the Kingdom of Heaven on earth to show us the divine powers out of 
which confessing faith is created. These powers are the great facts of 
salvation which center in Jesus Christ; 2, it must open the hearts of the 
godly to reveal to us their experiences and thoughts—or, in other words, 
to show us how the great supernatural facts of salvation are apprehended 
and comprehended by godly men; and 3, it must open the doors of the 
various confessions. to show us wherein lie the great differences between 
the churches. 

Is it necessary, though, for a Church to have such a confession? Do 
we not have all that is necessary in Holy Scripture? We answer: The 
Church needs the confession so as to be able to lead babes into Holy 
Scripture. The confession is not with us, as with the Catholic Church, 
a supplement to the New Testament, but primarily, as the Formula of 
Concord in the Introduction maintains, “a lay Bible, in which everything 


THE LUTHERAN WORLD CONVENTION 75 


is included that is treated at length in Holy Scripture and which it is 
necessary for a Christian to know for his salvation.” The Church must 
be able to point out the facts of salvation and the way of salvation quite 
clearly and intelligibly to children and other immature souls. Furthermore, 
the Church must be able to tell her ministers, and especially her theologians, 
how godly and wise men have thought on the important questions of Holy 
Scripture, what common discoveries they have made concerning the great 
problems of the Christian life, and how the ministers of the Church can 
best help souls in the matter of doctrine and practice. One thing more! 
In the history of Christianity and in our own time more than ever, Church 
stands beside Church, each with the conviction that it has arrived at the 
true conception of Christianity. It is necessary not only for the pastors 
and the educated, but for the average man as well, to know the chief 
differences between the confessions; for we live in an age of propaganda, 
and we Lutherans who believe that we have again found the Gospel, must 
be able to show these differences, in order to help suffering and hungry 
souls. 

The purpose of Church confessions, briefly stated, is to help men first 
of all to make a whole-souled personal confession; and then to enter into 
the ranks of the royal priesthood in order that each according to his own 
gifts may begin his work in his Church. 

That Lutheran Churches set up confessions is not a custom of the 
sixteenth century only. It also happens even in the twentieth century. I 
have here the “Constitution of the Evangelical Augsburg Church of 
Poland” of this year. The first lines of the Constitution read: ‘The 
Evangelical Augsburg Church in Poland confesses all the canonical books 
of the Old and New Testaments as the only rule and guide of faith and 
life, as well as all the confessional writings of the Evangelical Lutheran 
Church, the Apostolic, Nicene and Athanasian creeds, the unaltered Augs- 
burg Confession, the Apology, the Schmalcald Articles, the small and 
large Catechisms of Dr. Martin Luther, and the Formula of Concord, as 
the same are contained in the Book of Concord of 1580.” When a new 
Lutheran Church which stands in such a difficult and precarious position, 
national, political, ecclesiastical, as the Polish, opens her confession with 
these lines, then we understand that the old confession still has a meaning, 
and that our friends in Poland signify by this that they have achieved the 
best foundation for the future work of their Church. 

They have accepted the whole Book of Concord in Poland. As is well 
known, there are churches, for instance my church, the Danish, which 
adhere to only five symbols: the Apostolic, the Nicene and Athanasian 
creeds, the Augsburg Confession, and the small Catechism. In the prac- 
tical work of the Church this difference has no particular significance as 
long as the import of the confessional writings is rightly estimated. Of 
the three aforementioned functions of the confessional writings, the first, 
which shows the facts of salvation and the way of salvation, is the most 
important and outstanding. The facts of salvation and the way of sal- 
vation can be discovered easily and clearly in the five symbols; and the 
uneducated man can find his way more readily through this brief col- 
lection of five symbols than through the large Book of Concord. One may 
confidently assert that generally speaking the two remaining functions are 


76 THE LUTHERAN WORLD CONVENTION 


fulfilled in these symbols. On the other hand every minister of the Luth- 
eran Church, especially every theologian, must work with the whole Book 
of Concord in order to understand the Lutheran position and the confes- 
sional differences in the wider relation. Therefore, such writings as the 
Formula of Concord are indispensable to the Church, even if they are not 
numbered among its symbols. 


IMMOBILIA AND MoBILIA 


Let us now discuss another phase of this subject. What significance do 
the individual articles of our confessions have for us? In other words, 
in what does our obligation to the confessions consist? We all admit that 
the confessions as a whole have authoritative significance and are therefore 
binding. But what of the many individual articles? In order to under- 
stand this, it is necessary to remember that the confessional writings 
themselves demand that they be proved by Holy Scripture. There are 
many things in the confessions that are taken bodily from the Bible—the 
facts of salvation which are embodied in the revelation of our Lord, His 
teachings and exhortations, and the entire prophetic and apostolic teaching 
concerning the way of salvation. All of these I would turn Jmmobilia. 
However, in addition to this, we find many things in the confessions which 
serve to further clarify salvation in Christ Jesus, and the Word of God. 
False doctrines are refuted. Difficulties which were encountered in the 
time of the Reformation or even earlier are removed. The theological 
essentials are presented in the current literary tongue, and problems peculiar 
to that age are considered. These I would call Mobilia, and understand 
thereby the literary presentation of the content of the Jmmobilia. It is 
impossible to draw a sharp line between the Mobilia and the Immobilia, 
but the main differences are clear. Consider, for instance, the Apostles’ 
Creed and the Formula of Concord. The former is practically unchange- 
able (Immobilia) ; in the latter, however, we find portions subject to change 
(Mobilia), namely, the theological treatises which deal with that which is 
changeable. 

Therefore it is quite evident that the foundation which our Lord Him- 
self and His apostles laid, and which rests upon the person of Jesus Christ, 
must be accepted as a whole. This is, at one and the same time, the object 
of faith and the reason for faith. We may argue the point as to which 
formulation of this foundation is the best. I believe that the Apostles’ 
Creed excels all others. Is it not the oldest confession, the kernel of our 
faith? Therefore, I believe that this ancient confession, which. in fact 
holds the central position in the small catechism, should be more widely 
used as the true expression of Christianity, as the expression of our com- 
mon, sanctifying faith. Our obligation to our creeds here consists of ac- 
ceptance and confession. And no one who detracts from the Apostles’ 
Creed can be a minister, teacher or professor in the Lutheran Church. 
The Apostles’ Creed is, to be sure, not the only part of our confessions 
that cannot be changed. The divine thread runs through them all; but 
in the Apostles’ Creed there is, so to speak, no other thread. 

The Mobilia are not to be confounded with the Variabilia. That which 
churchmen have written into the Athanasian Creed, the two catechisms, 


THE LUTHERAN WORLD CONVENTION 77 


the Augsburg Confession, the Formula of Concord, in order further to 
guard the Way of Salvation, and to clarify the Word of God, is not of 
such a nature that it can be exchanged at will for something entirely 
different. If we continue our investigations, we find proof that these 
protections and expositions are in accord with Scripture and have been 
of assistance to hungry souls. In our confessional writings the great 
problems of salvation have been set in motion, and that progress tends 
toward the right goal. Our obligation to the confessions compels us to 
follow in this direction, with constant proving and application, to be sure, 
in order to help hungry and struggling souls of our own day. As soon 
as we find this growth, this progress in the confessions themselves, for 
instance, from the Apostles’ to the Athanasian Creed, from the Augsburg 
Confession to the Apology, we should further this growth and progress, 
not for the purpose of creating new creeds, but rather to advance the 
ideas of the fathers in the accepted direction. Let. me submit, by way of 
illustration, a “Declaration” of our American brethren: “Declaration of 
Principles Concerning the Church and Its External Relationships,’ adopted 
at the second convention of the United Lutheran Church in America, 1920. 
Here the United Lutheran Church progresses in the direction pointed out 
in the confessions so as to explain her attitude toward other churches and 
inter-church movements. The Declaration states in the very beginning 
that the United Lutheran Church “does not regard the statements therein 
contained as altering or amending the Confessions of the Church in any 
particular, or as changing the doctrinal basis. . . . On the contrary, 
it considers this Declaration nothing more than the application to present 
conditions of doctrines already contained in the Confessions.” Application 
to present conditions, that is the expression of the proper attitude toward 
the Mobilia. 

Therefore if we are to build up the Lutheran Church in the twentieth 
century, we cannot content ourselves with a mere restatement of the word- 
ing of the Book of Concord. Some parts of our confessional writings 
are permanent and must be reaffirmed without modification. Other parts 
must be further developed before they can become fundamental. Let us 
not forget that the personal confession is the starting point, and that the 
chief task of the Church is to help men reach the point where they, too, 
can make that personal confession. The people of the different centuries 
are in some respects alike; in other respects they bear the stamp of their 
own age. One thing, however, they all need, and that is to hear of sin 
and grace, of their Redeemer and the Way of Salvation. Here is where 
the Lutheran Confessions can meet their need. We might cite, by way 
of illustration, the Apostles’ Creed and the small catechism. Other parts 
of the confessions must be carried further, must be applied to present-day 
conditions, before they will make an impression. For instance, if we were 
simply to read to modern laymen, educated or uneducated, a series of 
statements from the Athanasian Creed or from the section on the person 
of Christ in the Formula of Concord, it would make no impressions on 
them. They have little or no interest or understanding for such matters. 
These things stimulated interest in days gone by, and it is possible they 
may again become important; but they must be developed and applied. We 
must not forget that while some of the tasks of the Church in the different 


78 THE LUTHERAN WORLD CONVENTION 


centuries are alike, others are different. The Church must always lead 
men to God, administer the sacraments, distribute charity, and so on. But 
on the other hand, there are certain tasks that are changing constantly. 
In the time of the Reformation, when the authority of Holy Scripture 
was recognized by all and very little attention was paid to foreign mis- 
sions, it was natural to emphasize “justification by faith alone,’ and the 
great confessional lines. In our day it is of importance to defend the 
authority of Scripture; and home and foreign missions, as well as. Chris- 
tian works of love for the relief of suffering peoples must be emphasized 
above all else in these days after the World War. 


Fidelity to the confessions therefore means preaching the IJmmobilia 
in their entirety and developing the Mobilia with careful consideration for 
individual souls and for world conditions, both temporal and spiritual, but 
in such a way as not to deviate from the paths set by the fathers. This 
fidelity to the confessions is due from every member of the Church. Every 
confessor and worker must follow this path. He cannot do otherwise if 
he would take part in the building of the Church. For the confessions 
have left their impress upon every action of the Church. In recent years 
efforts have been made to merge our Church with other evangelical bodies. 
That is simply impossible because of the distinctive character of the 
Lutheran Church. Take, for instance, something as fundamental as our 
conception of the sacraments! That cannot be reconciled with the con- 
ceptions set forth in other confessions. Or take the place and significance 
of the altar in our service, differing radically from the conceptions of the 
Catholic and Reformed churches. We can work with other churches— 
and how necessary it is to do so, hand in hand with our old friend and 
foe, the Reformed Church! But the churches thus working together are 
two, not one; and their co-operation can only, nay, dare only take place 
where there is mutual recognition of confessional differences. 


Every member of the Church is obligated to the confessions; nay, he 
must live in the confessions because the confessions have left their impress 
upon his faith. The baptismal confession, however, deserves a place by 
itself. Only he who accepts this confession can be a true Christian. But 
anyone who holds an office in the Church is under an especial obligation 
to the confessions. In this way we Lutherans show our esteem for the 
office. For us the office is not the foundation of the Church, but the 
means whereby the Lord builds up His Church. Inasmuch as we recognize 
only churches that have a confessional basis, all pastors and theological 
professors must support the confessions of their own Church. I say ex- 
pressly, “pastors and theological professors,” for I do not understand how 
a distinction can be drawn, as is often done, between pastor and professor 
in the matter of obligation to the confessions. If a teacher of the Church 
thinks that by virtue of his academic freedom he can and dare work 
outside the sphere of the symbols, he is mistaken. If he does so, he 
abandons the theology of his Church. Let there be no misunderstanding, 
however. Confessions do not fetter his scholarship. They themselves demand 
that he prove them by Holy Scripture. Moreover, the “application to 
present conditions,” as well as the development of the Mobilia, remain his 
task, 


THE LUTHERAN WORLD CONVENTION 79 


CuHurcH ALONE SHOULD GUARD CONFESSIONS 


Fidelity to the confessions is something over which the Church must 
stand guard. The State has nothing to do with it. And therefore it is 
significant that our Church, in these serious times, looks more and more 
to the bishop as the leader of the Church. Would that this New Testa- 
ment office were everywhere established, if only for the sake of fidelity 
to the confessions! A bishop is in a much better position to help pastors 
in all difficulties that arise concerning the confessions. 

Brethren, I have tried to show that the Lutheran confessional principle 
must ever be the living and indispensable foundation of our Church. Since 
we think of the confession as a living and personal thing, it is also neces- 
sary to show briefly just what bearing they have on the chief problems 
of the Church in this crisis in the world’s history. 

In the first place, one is at times compelled to ask, is there an evangelical 
Lutheran theology applicable to the needs of the hour? Is it not true that 
in Protestant theology we too often hear either an old-fashioned note that 
cannot be “applied to present conditions,” or, especially among the learned, 
a note that has abandoned what is evangelical as well as Lutheran? 
We are all familiar with this new theology, with its leveling tendency— 
this theology which seeks to gradually blot out all denominational lines. 
It substitutes history of religions for the facts of salvation and a system 
of morals for the Christian experience of sin and grace. Instead of a 
confessional theology with a clear statement of the differences between 
the churches and with a definite answer to theological questions, we have 
today a spineless theology (a sic et non theology) which seeks to smooth 
over all differences. Instead of recognizing the peculiar place of theo- 
logical scholarship, it only makes a hazy attempt to put the history of sal- 
vation on a level with the history of the world, and theology on a level 
with philosophy. 

We need the confessions in the theology of the future. And above all, 
we need an earnest and child-like acceptance of the Holy Scripture. Take, 
for instance, the Apology of the Augsburg Confession. This brilliant 
theological treatise is always arguing thus: “The Gospel teaches ... ” or, 
“according to God’s Word and command, it is so and so.” “We know,” 
says Melanchthon, “that the Christian Church is where the Word of God 
is taught aright.” (Art. 14:27.) 

Do not say: Luther loved the German genius and keenly opposed the 
Italians, the Turks, and others. Against no people did Luther express 
himself so severely as against his own dear Germans, if for no other 
reason than because he loved them. However, as Luther himself tells us 
in the Small Catechism, the chief point is this. Over and above all national 
affairs lies the Kingdom of God, and in this kingdom our chief obligation 
is to love one another, as God has commanded. Luther has quite clearly 
set forth his opinions concerning the relation between the individual and 
society in the large catechism. Hear what he has written. “It is God’s 
will,” he says, “that a man learn to calm his wrath, and to have a patient, 
gentle heart, especially toward those who give us cause to be angry, that 
is, toward our enemies.” (187.) Again, “It is God’s final purpose that 
we allow harm to befall no man, but to show love and good to all; and, as 


80 THE LUTHERAN WORLD CONVENTION 


has been said, this has special reference to our enemies. For to do good 
to our friends is but a heathen virtue, as Christ says in Matt. 5.” (193- 
194.) Mark this well, for this miserable heathen virtue, to do good to 
one’s friends alone, is especially common in our own generation, more so 
since the war than ever before. Let me repeat what I recently said at a 
large Protestant gathing in France: “If we would create here in Europe 
a new world after the great war, it must be by the practice of Christian 
love toward our enemies.” I would also add: Nowhere outside the New 
Testament, is this love so clearly and compellingly depicted as in our own 
Lutheran confessions, 

Therefore, we, the many nations, who have accepted the Lutheran con- 
fessions as the foundation of our church and life, must unite and work 
upon the basis of this foundation. To be sure, it will not be an easy 
matter to engage in common tasks, nor will this end be quickly achieved. 
We are neither so national nor nearly so supernational as Luther was. 
Each one of us harbors in his heart an overestimation of his nation’s 
worth, a sort of a national egoism. If only we would try to understand 
other nations and especially our enemies. Let us honestly answer the 
question, “Why are they our enemies?” We cannot then but see that we 
ourselves were more or less to blame. Indeed, ofttimes our enemies do not 
know what they are doing. 

On the basis of the Lutheran confessions, national and personal enemies 
can and should unite. We have a concrete example in our own times. And 
now, after we have come together—you, from central Europe; we, from 
Northern; and you, from beyond the Atlantic—after we have come to- 
gether, I say, here in the heart of Europe—for Wittenberg and Wartburg 
are the heart of Europe—we dare never forget that our church has a 
common foundation. We have met together for the first time; it dare 
not be the last. How firmly did our fathers stand together in the sixteenth 
century. Consider, for instance, the signers of the Augsburg Confession! 
Or that which is even more significant—how Lutherans everywhere ac- 
cepted that confession! For example, in Denmark we had drawn up the 
Copenhagen Articles in 1530, a truly evangelical Lutheran confession; 
but later we renounced it in order to subscribe to the Augsburg Confession. 
Even so we today must stand’'united. Just as at that time relations between 
Lutherans were cordial—as, for instance, Denmark sent her best men, 
Hans Tausen, Peter Palladius, and others to Wittenberg, and Wittenberg 
sent Bugenhagen to Copenhagen—even so intimate relations must be es- 
tablished between Lutherans of the twentieth century. America has sent 
to us Lauritz Larsen and Dr. Morehead. We must send men to America. 
More intimate relations must be established between the European churches, 
between the old churches and the new, and especially between those churches 
whose nations have been at war with each other. We must learn to know 
each other; we must be willing to learn from each other. Recently I was 
reading some American church papers and I realized with shame how little 
I knew of American conditions. There is small comfort in the fact that 
Americans apparently know as little about us. 

The spirit of Spalatin, as well as that of Luther and Melanchthon, is 
necessary if we, as the Lutherans of the sixteenth century, wish to be 
united. We see something of the practical diplomacy of Spalatin in the 


THE LUTHERAN WORLD CONVENTION 81 


relief work of the American Lutheran Church, and in the formation of 
the “National Lutheran Council.” Furthermore, Lutherans who are true 
to the confessions, must throughout the whole world, undertake the com- 
mon task of gathering information concerning the material and spiritual 
conditions of the Lutheran churches everywhere—as the American Luth- 
eran Year Book has begun to do. (Moreover, a committee must be ap- 
pointed through whose medium speakers for the more important confer- 
ences may be invited from other churches, and at whose instigation con- 
ventions, particularly special conventions, shall be assembled.) It is of 
importance to distribute theological literature among the students and 
pastors of the smaller and poorer churches. To these latter churches, as 
well as to the far-scattered congregations and their churchly obligations, 
we must give particular attention. How would it be if we could establish 
an international theological faculty, true to the confessions, where students 
from all lands could assemble as in Wittenberg of old—and where this 
exchange of ideas could: be made! Of what inestimable worth one semester 
under such a faculty would be for the students. The impression would 
there be made that not only the Catholic Church, but also the Lutheran 
Church is a world power. Then, truly, the ideal of an international Church 
would be approached. 

But enough of these practical suggestions. They will come of their own 
accord when once we have completed the union. However, in speaking 
of the influences of the confessions of the church, I must frankly state 
their meaning for the personal relation to Almighty God. We have seen 
that the personal confession is the forerunner of the confession of the 
church; on the other hand, the confession of the church is of significance 
to personal faith. Luther himself says: “I am also a teacher and a 
preacher, yea, as learned and experienced as all who... yet I do asa 
child who is being taught the catechism. Every morning and whenever 
I have time I read and say, word for word, the Ten Commandments, the 
Creed, the Lord’s Prayer, the Psalms, and so on.” (Large Catechism 
7.) In conclusion I would say this: Let us not forget that we were bap- 
tized by the church, and at the time of baptism we received a word, a 
confession of faith, unequalled anywhere. If we remain true to this 
confession, we are on the Petrine way. Then our Lord and Saviour shall 
say to us, “Blessed are thou!” Then we, too, shall stand as co-laborers on 
the rock where the Church of Jesus Christ is being built. 


At the conclusion of Dr. Jorgensen’s address, the paper was 
given the Convention for discussion. Professor S. J. Sebelius 
of Augustana Seminary, Rock Island, Ill., gave a formal response 
as follows: 


THE CONFESSIONS AS THE INDISPENSABLE 
FOUNDATIONS OF THE LUTHERAN 


CHURCH 
Honored Bishop and President! Fathers and brethren in the Lutheran 


faith! We are met this morning for the purpose of discussing the faith 
which was once for all delivered unto the saints, which faith finds its ex- 


82 THE LUTHERAN WORLD CONVENTION 


pression in the noble confessions of our Church. We are to consider 
the confessions as the indispensable basis of the Lutheran Church, and as 
the theme has already been presented, it now remains to open up the 
discussion, and that undeserved honor has been conferred upon myself. 
I only regret that not until now have I had the opportunity of finding out 
Dr. Jorgensen’s line of thought upon this subject, else I should, of course, 
have sought to establish some kind of articulation between his very able 
and interesting presentation and my own remarks on this occasion. 

Our theme this morning is of the utmost importance and interest; it is 
one with which our very existence as a Church is bound up. We who 
have come together in this historic place from so many lands must surely 
realize that our Confessions are the most precious thing that we have 
in common. But we have also, it is to be hoped, an appreciation of the 
fact that the Confessional situation is not exactly the same in one territory 
of the Lutheran Church as in another; also that there may be honest 
differences of opinion among good Lutherans as to the comparative value 
of the separate confessions. We are therefore thankful to God for this 
wonderful opportunity of comparing notes upon so vital a subject, and we 
pray God our Father that the discussion may tend to the glory of His 
name in the strengthening of our faith and in the upbuilding of Christ’s 
Church in the world. 

The tendency and the very atmosphere of the times in America no less 
than elsewhere appears to be opposed to confessions of any kind, and in 
particular to the kind of confessions held and accepted by the Lutheran 
Church. But no matter what the tendency of the times may be, or how 
unpopular creeds and confessions may be, one thing is certain—we can 
as a believing Church never do without them. We must have a confes- 
sion of some kind, and we are of the opinion that we have a confession of 
the right kind. As far as we Lutherans of America are concerned I think 
I am stating the truth when I say that the feeling is stronger than ever 
that the confessions—the ecumenical as well as the distinctively Lutheran, 
and among the latter first of all the Unaltered Augsburg Confession— 
are the indispensable basis of our Church. But this is only another way 
of saying that the indispensable foundation of the Church is the Word of 
God, of which the confessions are true witnesses. Perhaps the majority 
of us do not make it a point to boast of our confessionalism as some do, 
or to consider our own brand of Lutheranism better than that of our 
neighbor—nevertheless, a growing appreciation of the confessions is a 
marked characteristic of Lutheran pastors in America, just as it is also 
the professed attitude of our congregations. But I do not wish to leave 
the impression that our membership everywhere is all that can be desired 
in its confessional attitude and practice. God knows that there are im- 
perfections in this respect and that we often appear to be fighting a losing 
battle against the materialistic and anti-confessional tendencies of the day. 
We feel, too, that the homes in many cases are not giving the support 
which they should in behalf of true confession and spiritual religion. 
Parents have no time or inclination to make the younger members of the 
family acquainted with the good old devotional writings of the Lutheran 
Church as those of Luther, Arndt, Scriver, Mueller, Rosenius—or even 
to support) morally the Church in its up-hill work of trying to impart 


THE LUTHERAN WORLD CONVENTION 83 


the essentials of Christian truth to the rising generation. This state of 
affairs is compelling us to redouble our efforts to improve the means 
and opportunities of instructing the young and of training them in the 
faith, life and worship of our Church. It is in our schools that the 
confessional foundations must be laid. And those Lutheran Synods 
who had the wisdom and ability to establish parochial schools in the early 
days of their history and who have maintained such schools through the 
passing years, often, it may be, in the face of great opposition, have a 
decided advantage over the rest of us as respects the indoctrination of 
the children in the faith of the Lutheran Church. Hereafter, as the 
process of Americanization proceeds more rapidly, these brethren will find 
it increasingly difficult, if not finally impossible, to maintain an institution 
which to them was such a wonderful source of strength and blessing. 
The use of the foreign language—German, Swedish, Norwegian, etc., has 
in the past aided us in keeping up the faith, the traditions and customs 
of our Church in the new world, but hereafter, unless new waves of 
Lutheran immigration sweep westward to our shores, our attention must 
be centered with the utmost concentration upon the faith itself and its 
application to the various conditions and relations of a busy and com- 
plicated life. In what language our work is then to be accomplished will 
be of secondary importance; the thing which matters and is of the great- 
est urgency is to hold up higher than ever before the standard of our 
confession among our own people and before all the world in order that 
bewildered souls may have that to follow which is truly a witness to 
God’s Word and find the way to peace with God and live in the glad 
enjoyment of the liberty of the children of God. 

Some there are indeed who claim that we have outgrown the confessions 
which we now have, that a twentieth century Lutheran cannot be served by 
sixteenth century creeds, and that as many other ideas due to greater enlight- 
enment have become out of date, so also have the confessions become 
antiquated and should be revised or substituted by others. But if the 
confessions are what we have already suggested, a summary of God’s 
Word as contained in the Holy Scriptures, and the Church’s witness to 
the truth of that Word, why speak of antiquated confessions, unless per- 
haps the reference be to their outward form, or why clamor for a change 
in their substance? Just as well might we say that the Word of God 
is out of date and that it is the doctrines of the Bible that need revision, 
which oftentimes seems to be the very thing these modern agitators are 
after. A rationalistic theologian once said: ‘‘Experience teaches us that 
those who resist a creed will speedily reject the Scriptures themselves.” 
Times and people change, but God does not, nor does His Word; neither 
does Christ, of whom the Word bears witness, for He is the same yes- 
terday and today, yea and forever. And we hold and believe that our 
confessions must, as a result of their faithful dependence upon the Word 
of God, whence also they derive their authority, be valid for our own 
time as much as they have been for times past, and hence constitute the 
unshakeable foundation of our Church for all time to come. Especially 
is this true of the Apostolicum and of the Augustana Invariata, which 
symbols have stamped themselves upon the Lutheran mind and conscious- 


84 THE LUTHERAN WORLD CONVENTION 


ness more than any of the other confessional writings with the exception 
of Luther’s Small Catechism. 

But we desire on this occasion also to say a good word for the much- 
abused Formula of Concord, and to voice our appreciation of the symbol, 
even if it is to be counted among the Mobilia, as Dr. Jorgensen has just 
now suggested. On this point it is possible that we may not be able to 
agree with the esteemed speaker, and perhaps there are others present 
sharing the same feeling.—I shall restrict myself to the citation of a 
plain fact. Exposed as we are in America not only to an ever-present 
Romanizing influence, but still more to a very insidious and persistent 
Reformed influence and propaganda, we feel under special obligation to 
the Formula of Concord for its clear and definite confessional declaration 
on points which would otherwise be the source of much confusion, if not 
of disruption and utter ruin. The Formula has, to give an example, 
been of no small assistance in settling for our Church the question of 
synergism—a teaching which is very much alive among Protestants of 
America today. 

But history no less than present experience proves that the confessions 
are the indispensable basis of the Lutheran Church. An historical survey 
of the Lutheran Church in America would show very conclusively how 
dependent the Church is for its health and growth upon its confessions. 
We find, for instance, that the earliest Lutheran settlements in the new world 
were established upon the foundation of the Confessions,—and let it be 
remembered that all of the confessions were included. This is true of 
the Dutch Lutherans of New York, of the Swedes on the Delaware and 
of the Germans in Pennsylvania. But it was the work of unionism and 
the failure of Lutheran leaders to adhere in practice to the confessions 
which gradually brought to an end the Lutheran Church on the Delaware. 
The same fate would have overtaken other, contemporaneous as well as 
subsequently organized Lutheran congregations had not God in His mercy 
raised up faithful and fearless leaders who championed the cause of 
Lutheran faith and practice. The name of Henry Melchior Muhlenberg, 
who first thought of the Lutheran Church in the new world as the ecclesia 
plantanda, easily runs into the mind. But we think also of the mighty 
spiritual giant, Charles Porterfield Krauth, in the General Synod and 
afterwards in the General Council, of C. F. W. Walther, among the 
German Lutherans of Missouri, and of Lars Paul Esbjorn and Tuve 
Nilsson Hasselquist, among the Swedes, not to mention others. 

Very clearly our history teaches the lesson, and may we never forget 
it, that the confessions are the indispensable basis of our Church, and 
that any other basis is but shifting sand. Says an American Lutheran 
Church historian: “The peril of compromises on church principles lies in 
the paralysis of Church life, by the endeavor of antagonistic parties to 
forbear doing aught that might offend those with whom they differ and 
thus do nothing. Where intense conviction enters, it bursts the shackles 
of compromises, and is fearless in adopting what is regards the most 
efficient measures to discharge its full duty. A Lutheran Church life can 
never be nourished except in accordance with the principles of that Church. 
Methodism, Presbyterianism or Anglicanism within the Lutheran Church 
soon runs its course. The Lutherans of America who imagined that the 


THE LUTHERAN WORLD CONVENTION 85 


salvation of their Church was dependent upon its adoption of the 
peculiarities of its neighbors, were only temporarily misled. They were 
yet to awaken to the realization of the rich provision their Church con- 
tained for the full development of all their spiritual capacities. 

Fellow Lutherans! We are called through the grace of God, to bear 
witness by means of the Confessions of the Church to the truth of God’s 
Word; our vocation is to build the great Church of the Reformation by 
preaching the pure gospel and administering the Sacraments in accordance 
with the institution of Christ. People will not seek to maintain member- 
ship in a church which preaches negative criticism, liberalism and such 
things, to the sorrow of God’s people and to the distraction and ruin of 
many souls. But they will turn their eyes—those who love the truth— 
in the direction of the light, the light of the gospel placed upon the 
candlestick of the Confessing Church, and they will gather with radiant 
faces around that light and sing songs of redemption because they have 
found the peace that passeth all understanding. That is the feeling among 
the plain and serious-minded men and women of America, and, I am 
certain, among the good people of our Church in Europe also. But, 
brethren in the Lord, we must back up our confession by lives which are 
consistent with the confession, and we must pray God to make our dear 
Lutheran Church rich in love and good works, and to help her, especially 
in these days of unbelief, lawlessness and confusion, to hold up cour- 
ageously the banner of her glorious confession. Then will the Lord 
abide with her, and the gates of Hades shall not prevail against her. 


GENERAL DISCUSSION 


Superintendent W. P. Angerstein, of Lodz, Poland, ex- 
pressed himself as being anxious to see preserved the four-fold 
heritage of the fathers: (1) The Bible. It ought to be read more 
and be considered anew as the Word of God. (2) The symbolical 
books. They should be read more and refutation of contradictory 
teachings should be resumed; this would be better than attempts 
at union under the guise of love. (3) Lutheran devotional lit- 
erature such as that of Arndt, Scriver, etc. More use should be 
made of it. (4) The work of Luther. These ought to be studied 
for doctrine, for edification, and for polemic against Rome and 
all false teachers. He closed with the following words: ‘The 
tendency today is to obliterate dogmatic foundations by works 
of love so as to attain a large brotherhood. That this is erroneous 
let Luther’s words, not mine, testify: ‘Some foolish persons say 
one ought not to battle so about one article, but when there is 
general unity, with perhaps an error in a minor detail, yield a 
bit, and so maintain a fraternal, Christian unity. No, my dear 
sir. It is not a matter of yielding to please you or anyone, but 
all things must yield to the Word, both friend and foe. For the 


86 THE LUTHERAN WORLD CONVENTION 


Word is not given for external worldly unity and peace, but for 
fellowship. Where the former are in agreement, the latter will 
follow. Where there is no agreement, there will be no unity. 
Therefore speak not to me of love and friendship, where men 
will break with the Word or the faith. For not love, but the 
Word brings eternal life, the grace of God and heavenly 
treasures.’ ”’ 

Dr. von Schinckel, of Hamburg: Permit me as a laymen, in 
the interests of the congregations which I represent, to break a 
lance for a complete, unabridged confession. There may be 
pastors in our Lutheran state churches who lay little value on a 
well-defined confession of faith. But all Lutheran pastors ought 
to remember that the confession is not primarily for them but 
for the congregations. No congregational life can develop where 
there is no definite confession of faith to unite all the members. 
We must realize that even in Germany there are many Lutheran 
state churches in which there is bitter controversy over the fact 
of the resurrection of the Incarnate Son of God. Here then, 
in this gathering, the question must be asked, who is responsible 
for this dissension. Does not the apostle say, If Christ is not 
risen, then is your faith in vain? Who will dare in the face of 
such a clear statement of Scripture to subtract one iota from our 
Lutheran confessions? Those who dare to do this are indeed to 
be pitied, for they deprive themselves of the most important 
element in their salvation. Therefore the confessions ought to 
be all the more held up to our congregations as inviolable, if they 
want to keep the much-loved name of Lutheran. 


Director of Missions Dr. Kausch, Berlin: There are many 
of the opinion even today that foreign missions need the Gospel 
but not the confessions. Apart from the fact that the Gospel 
itself is already a confession, yea the confession of confessions, 
this view has been successfully refuted by the history of mis- 
sions, and that in our own day. In the Gossner Kols Mission the 
Lutheran confessions have been in effect for generations; the 
Unaltered Augsburg Confession, and Luther’s Small Catechism 
were the foundation. This confessional development became 
much stronger after the outbreak of the war. The Anglican 
bishop at first graciously took over the care and protection of 
the Lutheran Kols Church; after the arrest and exile of the 
missionaries, he thought the time ripe to put into practise an old 
Anglican scheme to unite our mission church with the Anglican 


THE LUTHERAN WORLD CONVENTION 87 


into one national Kols Church. A highly respected and learned 
English clergyman worked out a program of union which was 
written in English and Hindu and broadcasted among the 
churches, particularly among the native pastors and helpers. But 
the demand for re-confirmation and for re-ordination by an 
Anglican bishop made even the simplest hesitate. They also made 
a popular appeal in order to make the merger plausible to the 
natives. Were not the Lutheran missionaries away, probably 
never to return? The Lutheran Church was no longer to be 
considered; they should therefore ally themselves with their 
foster-mother, the Anglican Church. But in this crisis our Kols 
Church unanimously affirmed in a general assembly, “A foster- 
mother is needed only when the real mother has passed away. 
We are all sons of the Lutheran Church. Our mother is living 
and will live till the end of time. This is our conviction and 
therefore we refuse to unite with another church.” In this 
resolution the native Church was confirmed by their American 
brethren of the National Lutheran Council. We are indebted 
to our brethren of the Gossner Mission, not only for their financial 
assistance, but much more for their spiritual help. They are 
continually writing, “Spiritual deepening is what we need above 
all things today. Therefore we demand the return of the Ger- 
man missionaries who understand us so well, who speak our 
language, who can build us up as no one else can. For no one 
has lived among us and with us as they.” The mustard seed is 
not only small, but it is soft. The tree, however, becomes firm 
and strong. Its hard, knotty wood proves its vitality. Continual 
growth in loyalty to the confessions is the only guarantee of a 
steady missionary development. 


Dr. Reu, of the Wartburg Seminary, Dubuque, Iowa: We 
cannot emphasize too strongly the fact that the Lutheran Church 
can be held together only by the bond of a common confession. 
It is equally important, however, that we understand the content 
and compass of this confession. For me and for the Lutheran 
Synod of Iowa which I am here representing, the Book of Con- 
cord, 1580, is the confession upon which, because of its agree- 
ment with Scripture, our union is founded. We not only con- 
sider that confession a historic testimony of the faith of our 
fathers, but we find in it, accepting it in its entirety, an expression 
of our own faith. Therefore we condemn secus docentes, and 
have no pulpit or altar fellowship, that closest form of church 


88 THE LUTHERAN WORLD CONVENTION 


fellowship, with those who refuse to take seriously this part of 
the confession. This restriction which may appear as a fetter, 
we consider in no wise an undesirable restraint, but rather a most 
appropriate limit within which our conscience, bound by the Word 
of God, forces us to do our work. I should like especially to 
mention three points which we find in the confessions, the basis 
of the Lutheran Church. 


The first is the absolute recognition of the scriptural doctrine 
of original sin and original guilt, of the complete inability of the 
natural man to accomplish anything that is truly good, of his 
inclination to all that is evil, of his being subject to divine wrath 
and judgment, even from birth. This teaching of both Jesus 
and Paul, of both the Old and the New Testaments, is not a 
“dark delusion,” but a basic fact of Scripture and of our own 
experience, the denial or modification of which makes impossible 
the understanding of the Gospel and of the Reformation. We 
German Lutherans of America in recent years have had the bitter 
experience that even in purely secular matters the guilt of an 
individual, especially when he is the leader and representative of 
the people, is the guilt of all, and how all on his account have 
become subject to the judgment of God. We are more convinced 
of this today after the war, as we see the increase of our guilt. 


The second point which in our opinion stands out in the Luth- 
eran confessions is the fact of the substitutionary satisfaction and 
atonement of Jesus Christ. I thank God when He leads me into 
contact with a person who confesses with me that Christ has 
died and risen for our salvation; and yet that does not exhaust 
the doctrine of atonement as expressed in Scripture and in the 
confessions. The idea of substitution is essential. I used to say 
with Frank, if the idea of substitution is not in the prepositions 
peri, anti and uper, surely it is the whole of Matt. 20 and Gal. 3. 
I still maintain this today, and think also of the scriptural con- 
ception of sacrifice, of the high priest, and of the second Adam; 
but I now add on the basis of Deismann’s studies in the Koine 
that the idea of substitution is expressed at least in the preposition 
uper. Christ, true God and Man, has borne in my stead the 
fullness of God’s wrath, has wrought in my stead satisfaction to 
the justice of God, and at the same time has made atonement for 
my sins and for the sins of the whole world. He has “covered” 
them before God, and so we, the many, through Him, the one, are 
made righteous and blessed. In Him all mankind has died; in 


THE LUTHERAN WORLD CONVENTION 89 


Him it has been quickened and justified. How Luther lived 
in this thought and on this thought! The war has helped us again 
to understand the idea of substitution in natural life. May 
this experience help to open our eyes again to the fact of Christ’s 
substitution. This is not a “crying injustice,’ as someone has 
said, but it is the blessed analogy to the truth of the doctrine of 
original sin, the imputatio peccati Adamitici in genus humanum. 


The third point which I would stress today is our attitude toward 
Scripture, as this is expressly stated in the confessions of our 
Church, and as it is presupposed by the way Scripture is em- 
ployed in the confessions. In the Introduction to the Formula 
of Concord, stands the great word that the Holy Scriptures are 
the pure fountain of Israel, that we have in them the purest 
sources, purissimi et limpidissimi fontes, of divine saving truth. 
If Scripture is the source and therefore the norm and standard 
of saving truth, then it is presupposed that it has originated 
under a peculiar influence of God. The fact of inspiration belongs 
therefore to the confessions which must be the foundation of the 
truly Lutheran Church. We are not committed to a definite 
theory of inspiration, for this must always remain a mystery, 
but surely to the fact itself. However, we must accept it in the 
sense in which the Bible, particularly the New Testament, testifies 
to it. I may appear to be old fashioned if I adhere to the three- 
fold basis of inspiration: impulsus ad scribendum, the suggestio 
rerum, and the suggestio verbi (the impulse to write, the sugges- 
tion of the facts and of the words). I may think as much as 
I please of a different psychological process, a process differing 
from that of the old dogmatics, in that it admits in the second and 
third points the mental co-operation of the sacred writers, yet 
my conscience is so bound to God’s Word that I cannot give up 
these points. The Holy Scriptures are for me in their totality 
the authoritative, sufficient, absolutely dependable, sure and vital 
presentation of the revelation of God once given for our salva- 
tion, as they were formed through a peculiar operation of the 
Holy Spirit upon the writers. And this fact, I repeat it, belongs 
to the content of the confessions which are the foundation of 
the true Lutheran Church. It is in my opinion the duty of the 
Lutheran Church in particular inwardly to master this fact and 
to make it help to clear the thought of our time. How Luther 
stood by the Scriptures! They were the foundation of his faith 
and life; upon them he fought his battles. Witness the Wart- 


90 THE LUTHERAN WORLD CONVENTION 


burg! The common assertion that it was at the Wartburg rather 
than at Worms that Luther finally set aside reason and turned 
to the Scriptures as the only source of saving knowledge, is not 
true; yet it is true that here he became rooted in the Scriptures 
as never before. Only that church has a future which with 
Luther whole-heartedly and unreservedly yields itself to the Scrip- 
tures, the Scriptures as a whole. 

One personal remark in closing. At a time when a great lie 
born of hell held in captivity the mind of America; when many 
eyes even within the Lutheran Church were blinded; and when 
it was not only claimed that the whole German theology was the 
source of all destructive liberalism, but also that there was no 
positive theology at all in Germany; when this was done, I say, I 
considered it my duty to show in detail how beside the destruc- 
tive liberal theology in Germany, there remained still a wholesome 
inward Christianity and also a theology which rested upon 
Luther’s Catechism. I closed this article with an appeal to the 
representatives of positive Lutheran theology in Germany. That 
appeal probably never reached its destination for there was at 
that time no communication between America and Germany. 
Permit me then to repeat it today and remember that it comes 
from one who with all his loyalty and gratitude to his new 
fatherland still is bound by all the ties of his being to his old 
fatherland, to which he is primarily indebted for what he is as a 
theologian, and with which he has remained in constant living 
contact. It is the appeal to the Lutheran theology of my old 
fatherland in the presence of. God again to test her theological 
position with respect to the Scriptures. 


Dr. Bachmann, of Erlangen: Some response from the Ger- 
man teachers of theology is in order. Both of those who have 
just spoken were more than professors. The one combined his 
theological observations with a broad view of the position and 
tasks of the Lutheran Church as a whole; the other, with the 
innermost element of Christianity, the concern for the salvation 
of every soul. We joyfully concur in this union of theology with 
the life of the Church and the salvation of souls. Their state- 
ments showed clearly that the desire for confessions is not only 
strong but growing in our Church. This holds true for Germany 
as well. We also agree with the fundamental principle that 
the confessions are the indispensable foundation of the Church, 
not only for the sake of historical continuity or because of so- 


THE LUTHERAN WORLD CONVENTION 91 


ciological need, but for its very existence. The need of confes- 
sions and of sincerity in the struggle is therefore rooted in the 
fact that it has pleased God to reveal Himself in deed and in 
word. To be sure, it must also be said that in combining the 
conception of theology and confession, confession and_ office, 
confessions and confession, difficult problems are encountered. 
It was a moment of peculiar and startling significance in the 
history of the Erlangen theological faculty when against Hof- 
mann’s doctrine of reconciliation two of his own colleagues 
publicly raised the question whether it was compatible with Scrip- 
ture and Confessions. In this controversy, Hofmann coined the 
phrase: Neue Weise alte Wahrheit zu lehren. The speaker was 
right in drawing a distinction between imgnobilia and mobilia in 
the confessions; the difficulty lies in determining the boundaries 
of each. The congregation of believers, the church, must have 
an understanding of this problem. Even more responsible, how- 
ever, is the theologian. The formation and affirmation of con- 
fessions is not only the concern of the theologians, but it is a 
vital function of the whole church, of the spiritual strength she 
has assembled. The Reformed Church has an abundance of 
different confessions of a more or less provincial character. The 
Lutheran Church, on the other hand, everywhere gathers round 
the Augsburg Confession and the Small Catechism. The con- 
fessions of the Reformed and Catholic Churches are of a theo- 
logical nature. The Lutheran confessions are popular and there- 
fore preserve the traditions most faithfully, e. g., the Small 
Catechism. They are not the confessions of the theologians, but 
of the evangelical states, e. g., Augsburg Confession. Therefore 
the union between the church and the confessions which exists 
everywhere in Christianity, is particularly vital to the Lutheran 
Church. This union we must faithfully preserve. 


Baron von Pechman, of Munich: I shall be even more brief 
though I speak in a double capacity, as a layman, and for the 
first time in my life, as a theologian. As a layman, I would very 
cordially thank my esteemed colleague Dr. v. Schinkel, and in- 
dorse that which he has said from the standpoint of the con- 
gregations. I would again voice Dr. Schinkel’s appreciation of 
the two speakers. One word of the first speaker will not be for- 
gotten, i. e., that all Germans should be as Lutheran as Luther 
was German. However, as a theologian, I must take exception 
to one statement. I have reference to that part of the address 


92 THE LUTHERAN WORLD CONVENTION 


where Dr. Jorgensen was speaking somewhat losely about love 
to enemies. That statement hurt me. Yet I am not speaking 
of my own feelings, nor even as a German. For on that point 
I cannot add anything to that which day before yesterday we 
were privileged to hear from our respected president and from 
the esteemed Dr. Cordes. But as a theologian I would say: We 
cannot dispose of the difficult problems of these times with a 
mere exhortation to love our enemies, for the underlying con- 
ception is not Lutheran. To substantiate my view would lead me 
too far afield. However, I shall doubtless have an opportunity 
to explain my position privately to the speaker, and because of 
our intimate friendship, ’'m sure we can, without difficulty, come 
to an understanding. 


Dr. Amelung, of Dresden: General Superintendent Meyer of 
Moscow in his gripping portrayal of the Russian Lutheran Church 
said something last night which must have struck a responsive 
chord in our hearts: “We must become better Lutherans.” Yes, 
that is our desire, although not in the sense that we shall forget 
the ecumenical character of the church. Like that resolute Luth- 
eran, Dr. Rocholl, we should recognize that which is good and 
beautiful in other churches. To be better Lutherans, then, can 
only mean that the confessions must become ever more deter- 
minative of our personal as well as of our church life. We 
lament the fact that this is not always the case. Today we have 
heard of the splendor and worth of the Lutheran confessions. 
However, that will avail nothing unless the confessions dominate 
the whole life of the church, her worship as well as her organiza- 
tion. In this respect there remains much to be desired in our 
day. I shall cite but two examples: (1) The alternate forms in 
many of our Agenda which owe their existence not to a loyalty 
to the confessions, but to a weak yielding to the spirit of the 
times. (2) Organization. The Lutheran confessions are not 
only to be endured, but are to rule, to dominate the life of the 
whole Church. Dr. Kliefoth in 1868 at the organization of the 
Evangelical Lutheran Conference, demanded a Lutheran Church 
government; and we demand it today. God grant that in these 
serious times we may confess the eternal truth in that old watch- 
word: In ecclesia non valet: hoc ego dico, hoc tu dicis, hos ille 
dicit, sed: haec dicit Dominus. (In the church what I say, what 
you say, what he says, do not count; but “thus saith the Lord.’’) 


Superintendent Anthes, of the Lutheran Free Church of 


THE LUTHERAN WORLD CONVENTION 93 


Reichelsheim in Odenwald: Permit me to say a few words as the 
representative of the Evangelical Free Church of Germany. I 
speak as a man interested in the practical life of the church. 
Our discussions, important as they are, have been very largely 
theoretical. If the confessions are to be the indispensable founda- 
tion of the Church, then they must be applied in their entirety 
to the life of the Church, as Dr. Amelung just said. Professor 
Sebelius indicated that the confessions admit of no compromise. 
In the most recent development of the Lutheran Church of Ger- 
many, and I suppose of other lands as well, we see many com- 
promises with respect to the confessions. The pronouncements 
of many Lutheran national churches bear the character of com- 
promise. (A call for proof.) I do not have time to give proof 
now, but I shall be glad to do so later. The character of the 
compromise is even more definitely revealed in the practical use 
of the confessions. It is a terrible shame that in many Lutheran 
National Churches, in one and the same pulpit, sermons can be 
preached both in the spirit of the confessions and contrary to 
the spirit of the confessions. I say this not by way of con- 
demnation, but because I see with deep sorrow that it is confusing 
the congregations and disturbing the church. It must be one 
of the tasks of the Lutheran World Conference to work to the 
end that the confessions become in very truth the indispensable 
foundation, not only for individual Lutherans, not only for 
Lutheran groups, but also for the Church. 

Dr. Jorgensen in bringing the discussion to a close, called at- 
tention to the gratifying circumstance that, despite the variety 
of opinions expressed, there was evident a unanimous desire to 
recognize the confessions as the foundation of our union. He 
added also a word of personal appreciation of Baron v. Pechmann. 

The chair again emphasized what the speaker had said, that 
the confessions were above all necessary to the congregations. 
The Scriptures are our norm and they are Christo-centric. May 
our task ever be to remain true to the Word and to our Lord 
through the Word and the confessions. 

The session was closed with prayer and with the singing of 
the hymn: “Dein Wort ist unseres Herzens Trutz.” 


THE THIRD CLOSED SESSION 
Thursday, August 23 


“THAT THEY MAY ALL BE ONE”—WHAT CAN 
THE LUTHERAN CHURCH CONTRIBUTE 
TO THIS END? 


By Frederick H. Knubel, D.D., LL.D., President of the United 
Lutheran Church in America 


Three times did the Saviour utter His petition for the unity of His 
Church. The thought of that unity is therefore a prominent and animat- 
ing one in the hearts of His followers. It is probably no exaggeration to 
say furthermore that at no time in the history of the Christian Church 
has the subject been discussed more widely than just now. At least the 
practical bearings of such discussions touch inevitably the life and the 
work of the Lutheran Church in all lands and demand that we declare 
definitely our attitude towards them. It is therefore not only fitting, it is 
necessary that Church unity receive proper consideration at this Lutheran 
World Convention. 

Upon what basis shall our thoughts proceed? It is easy to answer 
that we are to be guided by God’s Word. One very important fact seems, 
however, to have been neglected by the students of the subject, namely 
that there is one book in the Holy Scriptures which is given especially and 
entirely to that theme. It is true that the Epistle to the Ephesians is con- 
stantly quoted when Church unity is mentioned, but it does not seem to 
have been realized that the apostle, mindful like all Christians of the 
prayer of Jesus Christ, has given himself in that entire Epistle to a thor- 
ough discussion of the subject. Although he repeats therein many things 
he has written elsewhere, although most of the great Christian doctrines 
are discussed or mentioned in the course of the letter, and although he is 
directing all he says to the practical circumstances of those to whom he 
is especially writing, nevertheless there is but one thought around which 
the entire Epistle centers. The centre gives the book its special and its 
lasting value. Paul is writing of the unity of the Christian Church. A 
discussion thereof may well be based upon that Epistle. In any event this 
paper is a new and thorough study of the Epistle to the Ephesians, with 
such direct conclusions as we may profitably draw from the study. In 
order that the paper may not be excessively lengthy, it has been necessary 
to exclude many details of exegesis which would support the positions 
taken. 

In the previous paragraph it has been implied that the commentaries 
upon the Epistle have largely failed to grasp fully the central and single 
subject with which it deals. This is true, although Stier and Alford have 


94 


THE LUTHERAN WORLD CONVENTION 95 


come near to Paul’s clear meaning. Most of the exegetes seem not to 
have realized that he is just as orderly and systematic here as elsewhere, 
and that in spite of a seeming discursus now and then, he is moving steadily 
onward with his presentation. (Indeed the arrangement of thought carries 
some analogy to a fugue.) Furthermore, the paragraphs and sub-para- 
graphs of the Greek text have not been consistently observed throughout. 
Above all, however, too great effort has been made to force Paul’s dis- 
cursion into trinitarian divisions. Such a method of division is, we know, 
common with the apostle, it can be found to considerable extent in this 
epistle, but it does not prevail as a controlling influence throughout. 

The first three chapters are doctrinal in their character and have a three- 
fold division with a conclusion. The divisions are 1:3 to 2:10; 2:11 to 
2:22; 3:1 to 3:13. The conclusion is 3:14 to 3:21. The first division 
shows the power of the Church’s unity, the second its source, and the third 
its development. The power of the unity is the power of almighty life, 
whereby Christ is the living Head of the Church, which is His living body. 
The source is in the blood of Christ and in His flesh. The development 
of the unity is by revelation. If one wishes to do so, he may note a 
trinitarian division in these three sections. 


THE Power OF THE CHURCH’S UNITY 


Let us examine the first and longest section concerning the power of 
the unity. This itself is subdivided into three parts, as is disclosed by 
the paragraphs and sub-paragraphs and also by Paul’s own summary of 
the three as he proceeds to the third one: “that ye may know (1) what 
is the hope of His calling, and (2) what the riches of the glory of His 
inheritance in the saints, and (3) what is the exceeding greatness of His 
power to us-ward who believe” (1: 18-19). The first subdivision is stated 
in 1: 3-10. 


3—Blessed be the God and Father of our Lord Jesus Christ, 
who hath blessed us with all spiritual blessings in heavenly places 
in Christ: 

4—-According as He hath chosen us in Him before the foundation 
of the world, that we should be holy and without blame before 
Him in love: 

5—Having predestinated us unto the adoption of children by 
Jesus Christ to Himself, according to the good pleasure of His will. 

6—To the praise of the glory of His grace, wherein He hath 
made us accepted in the beloved: 

7—In whom we have redemption through His Blood, the for- 
giveness of sins, according to the riches of His grace; 

8—Wherein He hath abounded toward us in all wisdom and 
prudence; 

9—Having made known unto us the mystery of His will, ac- 
cording to His good pleasure which He hath purposed in Himself: 

10—That in the dispensation of the fulness of times He might 
gather together in one all things in Christ, both which are in 
heaven, and which are on earth; even in Him: 


96 THE LUTHERAN WORLD CONVENTION 


Verses 3 and 4 are a general introduction. Verse 5 then states that 
“calling” of ours, referred to in the summary already quoted, namely that 
we have received “the adoption of children.” He explains this in the 
remaining verses and in such a way that here at the very beginning of 
his first general division he states what his other two chief divisions of 
the doctrinal portion will be. Verses 6 and 7 foreshadow 2: 11-22 con- 
cerning the source in the blood of Christ. Verses 8 to 10 point forward 
to 3: 1-13 concerning the revelation and are indeed themselves referred to 
in that division (3:3 “as I wrote afore in few words’). 

Paul now proceeds to the second subdivision of the first general division. 
He enlarges upon what he calls in his summary of the first section “the 
riches of the glory of His inheritance in the saints.” He begins “In whom 
also we have obtained an inheritance.” 


11—In whom also we have obtained an inheritance being pre- 
destinated according to the purpose of Him who worketh all things 
after the counsel of His own will: 

12—That we should be to the praise of His glory, who first 
trusted in Christ. 

13—In whom ye also trusted, after that ye heard the word of 
truth, the gospel of your salvation: in whom also, after that ye 
believed, ye were sealed with that Holy Spirit of promise. 

14—Which is the earnest of our inheritance until the redemption 
of the purchased possession, unto the praise of His glory. 


We are not only children, we are also heirs, according to: Paul’s frequent 
statement (e. g., Romans 8:17). This second idea may be interpreted 
in the opposite sense, not that we have an inheritance from God but that 
we ourselves are His inheritance, His portion. Paul probably had both in 
mind. He would emphasize that this is the added grace bestowed upon 
those who believe, trust in Christ. 

These things have been bestowed upon us “in Christ.” Now, however, Paul 
mounts to his climax and states the third fact which has made the first two 
possible, praying for us that “the eyes of our hearts” may be enlightened 
to behold and know them all. It is supremely the “power” which he 
would have us appreciate and in the nineteenth verse he seems to use every 
word in the Greek language which could designate it. 


19—And what is the exceeding greatness of His power to us- 
ward who believe, according to the working of His mighty power. 

20—Which He wrought in Christ, when He raised Him from 
the dead, and set Him at His own right hand in the heavenly 
places, 

21—Far above all principality, and power, and might, and 
dominion, and every name that is named, not only in this world, 
but also in that which is to come: 

22—And hath put all things under His feet, and gave Him to 
be the head over all things to the church. 

23—Which is His body, the fulness of Him that filleth all in all. 


THE LUTHERAN WORLD CONVENTION 97 


This power is declared in those verses to be divine power which has 
manifested itself especially as a power of almighty life, whereby in Christ’s 
resurrection death has been overcome and whereby in His supreme exalta- 
tion it is exerted for us, the Church, which is made up of those who have 
become God’s children and God’s inheritance. This living power has 
organized the Church so that it is Christ’s living body and He is its living 
Head. Yes, it is “to us-ward” that this power exerts itself, for the con- 
cluding portion of this first general division goes on to state that the 
power of that life has also quickened us who were dead in tresspass and 
sins and who were (instead of children of God) children of unbelief and 
of wrath by nature. 


1—And you hath He quickened, who were dead in trespasses 
and sins; 

2—Wherein in time past ye walked according to the course of 
this world, according to the prince of the power of the air, the 
spirit that now worketh in the children of disobedience: 

3—Among whom also we all had our conversation in times past in 
the lusts of our flesh, fulfilling the desires of the flesh and of the 
mind; and were by nature the children of wrath, even as others. 

4—But God, Who is rich in mercy, for His great love where- 
with He loved us, 

5—Even when we were dead in sins, hath quickened us together 
with Christ, (by grace ye are saved) ; 

6—And hath raised us up together, and made us sit together in 
heavenly places in Christ Jesus: 

7—That in the ages to come He might shew the exceeding riches 
of His grace, in His kindness toward us through Christ Jesus. 

8—For by grace are ye saved through faith; and that not of 
yourselves: it is the gift of God: 

9—Not of works, lest any man should boast. 

10—For we are His workmanship, created in Christ Jesus unto 
good works, which God hath before ordained that we should walk 
in them. 


We need to note that he asserts this power has not only quickened us, 
who constitute the Church, but (as it did with Christ) it has also “made 
us sit together in heavenly places in Christ Jesus.” His summary in the 
last verse says that it has been a creative work of God’s power which 
has thus established a living Church and holds it in an almighty unity. 

It is hoped that the brief and condensed indications which have been 
given establish the fact that in this first general division Paul is leading 
us to see the power of the Church’s unity. It is, and was said, the power 
of almighty life, whereby Christ is the living Head of the Church, which 
is His living body. We cannot stop for the practical deductions at this 
point. It is necessary, however, that we realize now that there is upon 
this earth a body, bound in an unbreakable union, and that it functions as 
a living organism with a power such as nothing else upon earth possesses. 
This is the Church and she must know that she has unlimited, though 
unseen, forces within her life and at her command. 


98 THE LUTHERAN WORLD CONVENTION 


THE SOURCE OF THE CHURCH’S UNITY 


Up to this point Paul has spoken merely of the power by which in- 
dividual men become children and heirs of God and of the fact that that power 
has exalted them with Christ into a living unity with Him. He has not 
spoken of the inner method whereby God’s power has accomplished this 
end, whereby men have become so intimately bound with one another and 
with Christ that he might speak of them unitedly as the body and Him 
as the Head. This he proceeds to do in the second general division in 
which he explains the source of the unity. It is a brief section, but it 
leads us into the deepest and most mystical Christian truths and facts of 
human existence. 

He begins in the simplest and most practical manner, revealing for the 
first time in a clear way that those to whom he is writing are Gentiles. 
He is face to face with the great mission of his life, as the apostle to 
the Gentiles. For years he had contended for the equal standing of Gen- 
tile Christians with Jewish Christians, apart from any observance of 
Jewish requirements. He recognizes that there is one further contention 
he must make, namely that Gentile Christians have not merely a parallel 
standing, but that actually Jew and Gentile are merged into one new 
man, one household of God, one holy temple, one habitation of God. It is 
clear that when he thus deals with the possibility that Jew and Gentile 
can be one as Christians, he is entering into a consideration of every 
possible earthly distinction among Christians. The ultimate source of the 
unity of Jew and Gentile in the one body of Christ must be the source of 
Christian unity everywhere and for all time. Let us read the section 
(2: 11-22.) 


11—Wherefore remember, that ye being in time past Gentiles 
in the flesh who are called Uncircumcision by that which is called 
the Circumcision in the flesh made by hands; 

12—That at that time ye were without Christ, being aliens from 
the commonwealth of Israel, and strangers from the covenants of 
promise, having no hope, and without God in the world: . 

13—But now, in Christ Jesus, ye who sometimes were far off 
are made nigh by the blood of Christ. 

14—For He is our peace, Who hath made both one, and hath 
broken down the middle wall of partition between us; 

15—Having abolished in His flesh the enmity, even the law of 
commandments contained in ordinances; for to make in Himself 
of twain one new man, so making peace; 

16—And that He might reconcile both unto God in one body 
by the cross, having slain the enmity thereby: 

17—And came and preached peace to you which were afar off, and 
to them that were nigh. 

18—For through Him we both have access by one Spirit unto 
the Father. 

19—Now therefore ye are no more strangers and foreigners, but 
fellow citizens with the saints, and of the household of God; 

20—And are built upon the foundation of the apostles and 
prophets, Jesus Christ Himself being the chief corner stone; 


THE LUTHERAN WORLD CONVENTION 99 


21—In whom all the building fitly framed together groweth unto 
an holy temple of the Lord: 

22—In Whom ye also are builded together for an habitation of 
God through the Spirit. 


Tue DEATH OF CHRIST THE SOURCE 


Paul’s thought proceeds in very direct fashion. Since God’s power 
establishes the united Church as the body of Christ, it is in the body of 
Christ itself that the unity must have its source. It is in that one body 
that both Jew and Gentile have been reconciled unto God.- He does not 
hesitate to speak of the unity as taking place “in His flesh,” so that nobody 
might suppose he was speaking figuratively. Furthermore, it is in the 
death of that body, “by the cross,” “by the blood of Christ,” that the end 
has been accomplished. He goes so far as to introduce even the thought 
of circumcision, which was the bloody sign in the flesh of the unity of 
the Jews as God’s people. It is therefore Jesus Christ in His crucifixion 
and in His death whom Paul declares to be the source of unity for 
humanity in the Church. Human enmities have been slain in His body 
by the cross, as well as the common enmity against God. The incarnation 
he would have us understand, accomplishes nothing without the atonement. 
The flesh must be opened before the power can burst forth and exercise 
its authority. The corn of wheat must fall into the ground and die. 
Christ’s death was creative. He Himself, when He spoke of the unity 
of His Church, spoke also immediately of His death (John 10: 15-18). 

How shall we come to understand this truth of the unity of Christians 
as proceeding from the death of Christ? It is not difficult as a beginning 
to recognize that we are all brought to a common level in the presence 
of His death. All distinctions among men cease at the cross. A com- 
mon sin and a common forgiveness mark all those who have become 
God’s children. It is a common faith in the crucified One to which the 
first chapter referred in speaking of the inheritance. It is “by one Spirit” 
that the power of the unified life is given. The truth is far deeper than 
all of this, however, and reaches into mystery. For instance, Paul him- 
self in this same epistle, when he is speaking of the marriage bond, refers 
to the love of men for their wives as like unto love for their own bodies 
and then alludes to the incident in the second chapter of Genesis concern- 
ing the origin of the woman from the opened side of the unconscious 
Adam. To Paul this evidently prefigures the facts concerning Christ 
and the origin of the Church. He quotes essentially from that incident, 
“We are members of His body, and of His flesh, and of His bones. A man 
shall be joined unto his wife, and they two shall be one flesh.” He then 
adds, “This is a great mystery; but I speak concerning Christ and the 
Church.” As another element in the mystery I do not believe 
that we have as yet discovered in the Scriptures all that may come to be 
known from them as to the history of death. This much, however, we 
do know certainly, that in common knowledge as well as in the Scriptures 
death in all its aspects always works disintegration. It brings about separa- 
tion, between man and man, between body and soul, between men and 
God. It is very clear then that He who has fully triumphed in death 
and over death must in its depths have reversed its influence so that in 


100 THE LUTHERAN WORLD CONVENTION 


Him death works for unity. This brings before our thoughts an ap- 
preciation of the strength of Paul’s declaration to us in this section of 
the epistle that the unity of the Church has its source in the death of 
Christ. Our faith can now see more clearly that upon the basis of what 
Christ did when “through death He destroyed him that had the power 
of death,” He could through His risen and exalted power (the first sec- 
tion of the epistle) constitute and hold the Church in true unity as His 
body. 


Unity A DIVINE GIFT 


Before we leave this section it is desirable that reference be made to 
the quotation “That they all may be one,” which is part of the title of 
this paper. Often as that petition is quoted, it is rare to find attention 
given to the fact that the Saviour at the same time stated that He im- 
parts a gift to His followers whereby the oneness is accompli shed. “The 
glory which Thou Baveet Me I have given them, that they may be one, 
even as we are one.” He says that theré ig a special glory He possesses 
as the gift of His Father. We know that peculiar and bestowed glory 
of Christ’s. It is that with which the eternities will be vocal, that of 
being the Lamb of God. It is the glory of love, of utterly unselfish and 
serving love. This is the glory which had its supreme manifestation in 
His death. He says, however, that thereby also the oneness of the Church 
shall be brought about. He imparts the gift to those who are His. We 
are not concerned here as to the manner of the impartation. It must 
concern us greatly, however, to note that what is said by the Saviour in 
connection with His prayer for unity is entirely the same as Paul says 
when He asserts that the unity of the Church has its source in the death 
of Christ. 

As Paul takes up the third division (3:1-13) we find him beginning 
with the words, “For this cause I.” These words are not grammatically 
concluded until he repeats them in 3:14. No doubt he was about to 
break forth in prayer and praise, as he does at the fourteenth verse. We 
must not, however, suppose that the intervening verses, even though they 
form grammatically a parenthesis, constitute an unessential and personal 
excursus. The thought they contain must not be regarded as an after- 
though, for he had prepared for it by the closing statements in the pre- 
vious division. The closing verses of the second division read (according 
to a justifiable translation) “In whom each several building, fitly framed 
together, is growing unto a holy temple in the Lord; in whom ye also 
are being builded together for a habitation of God in the Spirit.” Whether 
or not we read “each several building” instead of “all the building,” it is 
evident that Paul conceives of the united Church as a great pile of build- 
ings accurately and gloriously entering into one mighty temple and, above 
all, that he regards the realization of the whole as a development, a pro- 
cess, a growth. It was this further and third fact, concerning the realiza- 
tion, the development of the unity, upon which he wished to dwell and upon 
which he does dwell in the seeming excursus. He was led to give his 
treatment a personal turn, because in the very act of beginning to pray he 
is reminded of his personal part in the marvelous realization. The passage 
reads: 


THE LUTHERAN WORLD CONVENTION 101 


1—For this cause I, Paul, the prisoner of Jesus Christ for you 
Gentiles, 

2—If ye have heard of the dispensation of the grace of God 
which is given me to you-ward: 

3—How that by revelation he made known unto me the mystery; 
(as I wrote afore in few words; 

4—Whereby, when ye read, ye may understand my knowledge 
in the mystery of Christ), 

5—Which in other ages was not made known unto the sons of 
men, as it is now revealed unto his holy apostles and prophets by 
the Spirit; 

6—That the Gentiles should be fellow heirs, and of the same 
body, and partakers of his promise in Christ by the gospel: 

7—Whereof I was made a minister, according to the gift of 
the grace of God given unto me by the effectual working of his 
power. 

8—Unto me, who am less than the least of all saints, is this grace 
given, that I should preach among the Gentiles the unsearchable 
riches of Christ; 

9—And to make all men see what is the fellowship of the mys- 
tery, which from the beginning of the world hath been hid in God, 
who created all things by Jesus Christ: 

10—To the intent that now unto the principalities and powers in 
heavenly places might be known by the church the manifold wis- 
dom of God, 

11—According to the eternal purpose which he purposed in 
Christ Jesus our Lord: 

12—In whom we have boldness and access with confidence by 
the faith of him. 

13—Wherefore I desire that ye faint not at my tribulations for 
you, which is your glory. 


Tuis Unity A MYSTERY 


Paul is not vain. He knows himself to be a poor prisoner as he writes. 
He describes himself here with the lowest designation he ever used, “less 
than the least of all saints.” Nevertheless he is conscious that by the 
will and grace of God his personage has been made historic in the realiza- 
tion of God’s great unity of His children. Mighty causes and conse- 
quences are using his littleness. He recognizes that he has in his life and 
in this epistle been dealing with a mystery “which from the beginning of 
the world hath been hid in God.” From the very beginning of the epistle 
he has been speaking of an eternal purpose of God’s, purposed and pre- 
destinated in Christ Jesus our Lord. He knows that the uninformed 
principalities and powers in heavenly places desire to look into and are 
now coming to know this manifold wisdom of God. This entire marvel 
is the unity of the Church, “that the Gentiles should be fellow heirs, and 
of the same body, and partakers of His promise in Christ by the Gospel.” 
Verse 6. We may note in this verse a practical repetition, though in 
different order, of the three subdivisions of the first section.) 


102 THE LUTHERAN WORLD CONVENTION 


What, however, does he tell us is the method by which the realization, 
the development of the unity takes place? Since it is a mystery in God 
and an eternal purpose of God, the realization can proceed and be con- 
summated by God’s act alone and through His revelation. Again and 
again he repeats that necessity in this section. He himself knew it only 
in that way. Apostles and prophets have it revealed unto them. All men 
and angels see it only upon that basis. This third section of the epistle’s 
doctrinal half makes clear to us that the development, the realization of 
the Church’s unity is a matter of growth and that it takes place upon the 
basis of the historic revelation. 

Before we leave this section we must, as with the second section, refer 
to the Saviour’s prayer for unity in John 17. There is something else 
which He said in that prayer He gives to His followers besides the glory 
He had received from His Father. “I have given unto them the words 
which Thou gavest Me.” “I have given them Thy word.” This har- 
monizes with what Paul tells us in this section concerning the relation 
of the revelation to the unity. Furthermore, when we note the two gifts 
to His own which Jesus mentions in John 17 we are reminded that John 
describes the glory of Jesus Christ as “full of grace and truth.” 

This concludes the doctrinal portion of the epistle. If one aims to 
recall its three-fold content it is perhaps possible to realize that Paul, in 
describing the unity of the Church, has placed it before us as (1) a Living 
Body; (2) of Love, and (3) of Light. He himself, however, gives us a 
peroration which is a marvelous prayer in rhapsody (3:14-19). He 
prays, in harmony with his divisions that “The Father of our Lord Jesus 
Christ, of whom the whole family in heaven and earth is named, would 
grant you, according to the riches of His glory, (1) to be strengthened 
with might by His Spirit in the inner man, that Christ may dwell in your 
hearts by faith; (2) that ye, being rooted and grounded in love, may be 
able to comprehend with all saints what is the breadth, and length, and 
depth, and height; and to know the love of Christ, which passeth know- 
ledge; (3) that ye might be filled with all the fulness of God.” 

We have finished our study with Paul of the principles of Church unity. 
It would of course be possible to proceed at once with his practical chap- 
ters of Ephesians. It is probably best, however, that we pause here to 
emphasize the principles in their meaning for us of the present day when- 
ever we consider the unity of the Church. It is desirable also that we 
then answer the question in the title of this paper, “What Can the Luth- 
eran Church Contribute to That End?” After that we may briefly study 
the last three chapters of the epistle and shall see their helpful purpose. 

If we understood Paul aright then every consideration of and every 
plan for Church union must proceed upon the basis of the following head: 

1. Full recognition that the unity of the Church already exists. We 
hear so much about the divisions of the Church, the sad spectacle of a 
divided Church is so frequently portrayed, that the actuality of the one 
Church, which is the only true Church, is lost from the thoughts of most 
Christians or is regarded as an unimportant, vague dream. The con- 
tinual stress upon an external, a visible union blinds us to the glorious 
truth. Let us recall ourselves to the fact that the unity is a living joy 
in the mind of our Lord. Our minds must gain the habit of entering 


THE LUTHERAN WORLD CONVENTION 103 


into this joy of His. Every manifestation thereof which we discover in our 
relations to other Christians should thrill our hearts. 

2. Full recognition that the unity, though a revealed truth, is a mys- 
tery. We can recognize something of the depth of that mystery. For 
instance, we stand profoundly awed before the mystery of Christ’s Person, 
where the human has been eternally taken into a unity with the divine. 
We should, however, be more profoundly awed in the presence of the 
mystery of the Word. It is the same mystery, but in the Word all the 
weakness and fallibility of the human have been taken into the divine, 
overcome, and used for divine ends. Greater even than that is the mys- 
tery of the Atonement. Again it is the same mystery, but now in the 
wonder of grace human sin has been taken into the divine, conquered, 
nullified, forgiven, destroyed. The climax is the mystery of the Church. 
To the last it is the same mystery, but here a myriad of sinners them- 
selves, even while their sins exist as facts, are taken into the divine, and 
made to be “the fulness of Him that filleth all in all.” Such is the mystery 
of the Church in its unity. The world and some liberal theologians with 
it deride this “mystical, supernatural, or magical relationship with Jesus,” 
but it is our faith founded upon the revelation. The very mystery of this 
unity must lead us to realize that no earthly, visible manifestation of a 
united Church can ever amount to a demonstration of it. We must beware 
lest even well-meant efforts for Church union degenerate into a trifling 
with something that transcends human comprehension. 

3. Full recognition of the source of the unity in the death of Jesus 
Christ, “by the blood of Christ” “and “in His flesh.” Our thoughts upon 
the subjects of Church unity must proceed upon a confession of what that 
death is and means for men. This does not mean the acceptance of some 
special theory of the Atonement. It is not sufficient, however, to confess 
it merely as a part of some creed like the Apostles’ or the Nicene. There 
must be a specific recognition of the cross as the centre of the Gospel and 
as the source of the Church’s unity. 

4. Full recognition of the power which resides in the unity. It is the 
creative power of the living God held by the Head of the Church. As 
was said before, it is necessary that we realize that there is upon this 
earth a body, bound in an unbreakable union, and that it functions as a 
living organism with a power such as nothing else upon earth possesses. 
This power belongs to the Church even as she exists upon earth today. 
We must not permit ourselves to be led into actual unbelief concerning 
arguments presented concerning the increased efficiency which would be 
gained by the Church through an external union. The Church must not 
permit herself to be tempted into an effort merely to make a shallow dis- 
play of strength before the world by a supposed “united front.” 

5. Full recognition that the realization of the unity is a process, a 
growth. This Church is primarily a living organism, and only secondarily 
an earthly organization. It has been conceived from eternity as a pur- 
pose of God’s, and cannot therefore be hurried to a true realization by 
the manufactured conceptions of men. There is a historic and providential 
development which has been and is at work. We are anticipating slightly, 
but we may well quote here from the fourth chapter that the unity will 
come as a growth in “faith” and in “the knowledge of the Son of God,” a 


104 THE LUTHERAN WORLD CONVENTION 


growth “into Him in all things, which is the Head, even Christ.” May 
we not recognize that the hurried establishment of an external union would 
hinder the true process and will check and stunt the growth. It would, 
so to speak, standardize for a long while the life of the Church, and 
the standard would be low. 

6. Full _Tecognition _ that the realization will take place on the basis of 
revelation. “It is not the Church that has made the Word; but it is the 
Word that has made the Church, 7 the Word is the means through 
vihich- Chit Has Tounded Sid~continues io mana and “Bald ap Hil 
Church until the end of time.” (Prof. Dr. H. E. Jacobs.) When we 
thus speak of the Word, the Sacraments of Christ’s institution are in- 
cluded, for they are the visible Word. The Church must continue to hear 
the Word Christ has given. She must continue to “search the Scriptures.” 
In the end the unity of the Church will have become a matter of realization, 
not because of the recognition of the possession of a common spirit and 
purpose, not because of a common form of church government, not be- 
cause of work undertaken in common, but because of common faith in the 
testimonies of the Gospel and common confession of the same. 


WHat CAN THE LUTHERAN CHURCH CONTRIBUTE? 


The above six propositions are offered, on the basis of the Epistle to 
the Ephesians, as principles that must enter into all consideration of the 
unity of the Church. We may now very briefly (without the least elabora- 
tion) attempt an answer to the question which forms a part of our sub- 
ject. What has the Lutheran Church to contribute to the end of Church 
unity? She has her very heart to contribute. We say this first of all 
in the sense that the union of the Church is a matter that she has at heart. 
she never has wilfully sanctioned a divided Church. She maintains openly 
a separate identity today only and entirely because she believes she holds 
great. testimonies of t of the Gospel_which ‘must be maintained. These are her 
heart, and it is above all in this sense that she gives her heart. What 
those great testimonies are is summarily contained in the six principles 
above stated and especially in the underlying threefold declaration by 
Paul concerning the power, the source, and the development of Church 
unity. What Paul has“to say in his second section concerning the source 
in the death of Christ is the same as what is commonly called “the 
material principle’ of the Reformation concerning justification alone by 
faith in the Christ who died for us. This is the source and centre not only 
of our thoughts upon Church unity, but of all the Gospel. As such source 
and centre it is primary. It causes our faith to be Christocentric. For 
the Lutheran Church that “material principle’ of the Reformation comes 
first, and then follows “the formal principle’ concerning the Scripture. 
It is this to which Paul devotes his third division. There is, however, 
for the Lutheran Church a third principle which is in harniony with 
Paul’s first division. It is her testimony as to the Means of Grace, the 
Word and the two Sacraments. To her they are the channels of divine 
grace. By the Spirit they are instinct with the life of God. In them 
and in their use the Church possesses and conveys that power to which 
her Head has been exalted and of which Paul speaks in his first section. 


THE LUTHERAN WORLD CONVENTION 105 


All other testimonies which the Lutheran Church has to contribute will 
be found to be derived from or corollary to these three. If an effort were 
made to state all of the above concerning the Lutheran Church in a sen- 
tence it might be as follows: The Church exists and exists unitedly in 
the full confession of Jesus Christ who died for all, who is testified to in 
all the Scriptures, and who lives and works with power in and through 
His Word and Sacraments. This is all in entire harmony with Christ’s 
comprehensive definition of the Church when He says, “Where two or three 
are gathered together in My Name, there am I in the midst of them.” 

\ 

MANIFESTATIONS OF UNITY 


The last few pages have been given to a consideration of the principles 
found in the first three chapters of Ephesians as we especially need them 
today. We are perhaps now in better position to return and consider 
Paul’s practical application of the principles in the remaining three chap- 
ters. Much of this application had direct meaning for those to whom he 
was writing and we may pass it by. All of it is instructive. Some of 
the application is, however, of highest importance for us since Paul is 
naturally telling what the attitude of Christians should be while the growth 
and realization of the Church’s unity proceeds. In other words he is 
revealing to us what manifestations of the unity may and ought to be seen 
among Christians in the world until the consummation is reached. That 
is the theme of these chapters. 

Again the apostle is very methodical, although this fact has once been 
neglected by many commentators. In addition. to the paragraphing, he 
furnishes us with a catch-word: 

“Walk worthy of the vocation” (4:1), “walk not as other Gentiles” 
(4:17), “walk in love” (5:2), “walk as children of light” (5:8), “walk 
circumspectly” (5:15). This covers the entire section 4:1 to 5:21. The 
divisions are 4:1 to 4:16; 4:17 to 4:24; 4:25 to 5:5; 5:6 to 5:14; 
5:15 to 5:21. What is most surprising, however, is to discover that the 
divisions tally exactly with the divisions of the doctrinal half of the 
epistle. We have not space to give the evidence. Any student may easily 
find the parallel thought, and may also note in the parallel portions the 
parallel use of important words bearing upon the thought. The first two 
divisions (“walk worthy of the vocation” and “walk not as other Gen- 
tiles”) above mentioned match with the first doctrinal division (1:1 to 
2:10, the “walk not as other Gentiles” being the companion to 2:1-10). 
The next division (“walk in love as Christ also hath loved us and hath 
given Himself for us’) relates directly to the second doctrinal division 
concerning the death of Christ. The following one (“walk as children of 
light”) couples with the third doctrinal division concerning the revelation. 
The closing portion, in which he urges us to be filled with the Spirit, 
speaking in psalms and hymns and spiritual songs, singing in our hearts, 
giving thanks always for all things—this matches with his own outburst 
as he closed the doctrinal portion. 

Only the first section of this practical portion of the epistle will be 
printed in full. In all other respects the comments can be confined to 
brief notes. 


106 THE LUTHERAN WORLD CONVENTION 


1—I, therefore, the prisoner of the Lord, beseech you that ye 
walk worthy of the vocation wherewith ye are called. 

2—With all lowliness and meekness, with longsuffering, forbear- 
ing one another in love; 

3—Endeavoring to keep the unity of the Spirit in the bond of 
peace. 

4_-There is one body, and one Spirit, even as ye are called in 
one hope of your calling; 

5—One Lord, one faith, one baptism; 

6—One God and Father of all, who is above all, and through all, 
and in you all. 

7—But unto every one of us is given grace according to the 
measure of the gift of Christ. 

8—Wherefore he saith, When he ascended up on high, he led 
captivity captive, and gave gifts unto men. 

9—(Now that he ascended, what is it but that he also descended 
first into the lower parts of the earth? 

10—He that descended is the same also that ascended up far 
above all heavens, that he might fill all things.) 

11—And he gave some, apostles; and some, prophets; and some, 
evangelists; and some, pastors and teachers; 

12—For the perfecting of the saints, for the work of the min- 
istry, for the edifying of the body of Christ: 

13—Till we all come in the unity of the faith, and of the know- 
ledge of the Son of God, unto a perfect man, unto the measure 
of the stature of the fulness of Christ: 

14—That we henceforth be no more children, tossed to and fro, 
and carried about with every wind of doctrine, by the sleight of 
men, and cunning craftiness, whereby they lie in wait to deceive; 

15—But speaking the truth in love, may grow up into him in all 
things, which is the head, even Christ: 

16—From whom the whole body fitly joined together and com- 
pacted by that which every joint supplieth, according to the ef- 
fectual working in the measure of every part, maketh increase of 
the body unto the edifying of itself in love. 


The fact that Paul opens his entire application, with an appeal that we 
endeavor to keep the unity of the Spirit in the bond of peace, furnishes ad- 
ditional evidence that the theme of the entire epistle is the unity of the 
Church. 

The items mentioned in verses 4 to 6 are not an outline basis of Church 
unity. They reveal in their accumulation how many things we Christians 
may call to mind which will stimulate our endeavor to keep the unity. 
Examination will show that the items are chosen in an orderly way on 
the basis of chapter one, to which this entire section is related. 

Verses 7 to 11 impress the divine origin of an orderly ministry for the 
Church, but provide no basis of determination as to a divine arrange- 
ment of such order. Were such arrangement divinely intended and at all 
necessary for the unity of the Church, this Epistle should have emphasized 
it. 


THE LUTHERAN WORLD CONVENTION 107 


Verse 12 to 16, the meaning of which has been touched upon previously, 
point out clearly that Christians living together in a congregation and, at 
least by implication, larger groups of Christians are to live in such relation- 
ship to one another that they can mutually give and receive Christian 
service. 

Verse 16 seems especially to imply the necessity of Christian contact 
and co-operation. As a possible basis for this at the present time reference 
is made to Section D of a “Declaration of Principles Concerning the 
Church and Its External Relationships,” adopted by one of the Lutheran 
bodies in America. 


CHRIST THE HEAD AND CENTER OF UNITY 


This entire section, however, breathes, in harmony with Chapter 1, the 
spirit of a loyal exaltation by all Christians of Him who is the Head of 
the Church, Jesus Christ. This is to be first of all a visible manifestation 
by the Church of its unity, before the world. Though that unity may 
not as yet be absolutely demonstrated in the eyes of men, all denominations © 
of Christians may and should give themselves to an undeniable evidence 
of the unity by the common exaltation of Jesus Christ in His deity and 
in the fulness of His Saviourhood. 

The second section (4:17-24) is parallel to 2:1-10. The latter ends 
with the statement that “we are His workmanship created in Christ Jesus 
unto good works.” The former ends with the appeal that we “put on 
the new man which after God is created in righteousness and true holi- 
ness.” It is clear that this section would have all Christians appreciate 
that the unity of the Church ought furthermore to be manifested before 
the world by lives which show the indwelling of Christ and are marked 
by the beauty of holiness. We confess our failure to live ideal Chris- 
tian lives. The marks of holiness are, nevertheless, common to all Chris- 
tians, are an evidence of the power which they possess in common, are 
recognized by the world. 

The third section (4: 25-5:5) deals with very common and what might 
be called coarse sin (lying, anger, theft, etc.). What is notable, how- 
ever, is that the appeal to forsake these is based in every case upon the 
highest and most spiritual motives which can be conceived. Paul sum- 
marizes all of these motives in that which is supreme to the Christian, 
“Walk in love, as Christ also hath loved us, and hath given Himself for 
us an offering and a sacrifice to God for a sweet-smelling savor.” This 
matches with and illuminates Paul’s second section of the doctrinal portion 
concerning the source of the unity in Christ’s death. It is to be recalled 
that in examining that section we referred to the special glory given to 
Christ by His Father and manifested in His death, the glory of utterly 
unselfish and serving love. We noted at that point how He says that 
He imparts this gift to those who are His in order that they may be one. 
Now, in his application, Paul would have us manifest that love as an 
evidence of the unity of the Church. It is to be a love of Christians for 
one another, and also a love of Christians for a world in need. “By this 
shall alt men know that ye are my disciples, if ye have love one to another.” 
We need emphasis, practical emphasis, upon this manifestation of the 
Church’s unity. Denominations of Christians need to carry the appeal in 


108 THE LUTHERAN WORLD CONVENTION 


their heart. Unlovely words are spoken. Unseemly deeds are done, in- 
defensible interference with one another’s work can be found, unsightly 
rivalry is seen, sectarian proselytism even at the present day is practiced, 
unwillingness for mutual recognition is encountered, unreadiness for pos- 
sible co-operation exists. Yet the heart of the Christian becomes over- 
swept again and again by love, the love of the brethren. We have space 
for only a word as to the love of Christians for mankind in its great need. 
The world never things of deeds of love without thinking of the Church, 
and the world knows that all these deeds are one. 

The fourth section (5:6-14) carries the appeal, “Walk as children of 
light.” It relates to the third doctrinal section concerning the develop- 
ment of the unity by and in accordance with revelation. There is this 
further manifestation of the unity of the Church which Christians and 
denominations of Christians must provide, a ready and full confession of 
the great testimonies of Christianity as they severally know them. There 
may be disagreement in the understanding of the testimonies. Doubtless 
these may not all ever be removed. Yet the goal toward which all should 
constantly strive is unity in this respect also. As Paul said in 4:15, we 
are to “speak the truth in love,” and thus “grow up into Him in all things, 
who is the Head, even Christ.” By constant search of the Scriptures 
and by faithful testimony the truth will prevail and the increase of truth 
will be gained. 

The section, 5: 15-21, is as was indicated above a conclusion like unto 
the conclusion of the doctrinal portion of the epistle. 

Paul is not quite ready for his final appeal. There intervenes a section 
(5:22—6:9) which contains the well-known instructions to wives and 
husbands, children and parents, servants and masters. Their introduction 
in this epistle is justified because they are the relationships which con- 
stitute a household, and because he has described the Church as such. 
He had the conception of the Church in the home. Furthermore, they 
are the three elemental relationships of all human society. It is clearly 
the intention of the apostle to emphasize to us that the unity of the Church 
may well be pictured by true Christian unity in the fundamental relation- 
ships of life. How blessed therefore is the consideration of such a subject 
as the unity of the Church. It sheds light upon and influences the com- 
monest things in our lives and serves to construct our lives anew. 

This section has an additional and direct admonition to all Christians in 
their desire for the unity of the Church. Let the primary unities in the 
Church be strengthened. Let congregations and larger groups of Chris- 
tians endeavor to keep for and within themselves the unity of the Spirit in 
the bond of peace. It is a word which this Lutheran World Convention 
may well take to heart. There is necessity that we as Lutherans from 
all parts of the world realize our unity, promoting under our Lord both 
the fundamental principles thereof and also the practical manifestations 
before the world. 

Thus at length the apostle comes to his closing, inspiring appeal. He 
would have us “put on the whole armor of God,” and then describes that 
armor. Let us note his opening words, “Be strong in the Lord, and in 
the power of His might.” Once more he summons the words of the 
Greek language for power, as he did in the 19th verse of the first chapter, 


THE LUTHERAN WORLD CONVENTION 109 


and thus carries us back to a new consciousness that the Church can be 
all that it is and shall be only through Him who is its all-powerful Head. 
For, says he, the realization of the unity of the Church cannot come 
through human devices. ‘‘We wrestle not against flesh and blood.” The 
enemies of the Church’s unity are mighty and spiritual, “principalities, 
powers, rulers of the darkness of this world, spiritual wickedness in high 
places.” Her armor must be mighty and spiritual also, “truth, righteous- 
ness, the Gospel of peace, faith, salvation, the Word of God, prayer.’ 
Prayer in the Spirit—for behind our prayers is the Has aad petition of 
Him who asked “that they all may be one.’ 


GENERAL DISCUSSION 


Dr. Veit, of Bavaria, opened the discussion: 


We have traversed a marvelous road in these three addresses. 
First of all our hearts were enlarged for the world-wide scope 
and reach of Lutheran Christianity. Then we were led to a 
consideration of the foundation of our confessions, the source 
of our strength, as rooted:in the Word of God. And now we 
lift our eyes to view the consummation. For I consider it nothing 
other than a consummation when we speak of the unity of the 
church, for which our Lord prayed the night before He was cru- 
cified. The Epistle to the Ephesians treats of the union of 
Jews and Gentiles upon the basis of salvation. This objective 
will some day be attained. Only in fulfillment of the promises, 
will Israel be rescued from its estrangement from God. That 
will be the last act in the building of the Kingdom of God. Then 
the end will be near, when the barriers shall fall and Christ 
shall be all in all. But whenever our Lord speaks of these last 
times, He always adds an exhortation to patience. We have 
heard of the burning longing for the una sancta and whose heart 
did not feel it? There is rampant today a burning, but actually 
disabling impatience foreign to Lutheranism. I refer to the 
work of the various sects. In the modern theological tendencies, 
there is present a danger to Lutheran sobriety. It is not a mark 
of true Lutheranism to let matters run their own course, as 
we are so often told. No, this patience of Lutheranism is a 
power and a self-consciousness at once humble and proud. The 
speaker is right when he says that the unity of the Church already 
exists. This is not a postulate nor a principle, but a living reality. 
For our faith is at the same time a being and a becoming, a pos- 
session and a hope. We thank God that in these days He per- 
mits us to see and experience something of that which we believe. 

But what shall we do? To the exhortation, “Be patient,” I 
would add another, “Be obedient.” This exhortation, too, is 
thoroughly Lutheran. Viewed externally this seems to be a mark 
of the Catholic or Reformed Church. True obedience, however, 
is the voluntary surrender of the individual to Him who is our 
example in obedience. And what does He demand of us with 

110 


THE LUTHERAN WORLD CONVENTION 111 


respect to the unity of His Church? Nothing other than that we 
should be one with her and in her even as He is one with the 
Father. Speaking ecclesiastically, it means that we should have 
Christ in our hearts through faith and that the Church should 
continue to grow as His body in which His Spirit prevails. Thus 
the Church grows and the individual in the Church grows. The 
steadier the growth, the closer the approach to the goal, the unity 
of the Church. But should we do nothing to further the external 
unity of the Church? The speaker was correct in saying, “The 
unity of the Church will be realized by means of the unity of 
faith.” We see many sincere endeavors in creating organizations 
to further the unity of the Church. Yet we must admit that our 
goal will never be reached by means of organization. Otherwise 
Rome would long since have achieved it. The strength of the 
Lutheran Church never lay in its organization. In this respect 
she is the heir of her father Luther. Yesterday we heard that 
he was a reformer of great strength even in the social sphere. 
He was a giant who toyed with boulders. But he was never- 
theless carefree, one might almost say at times helpless as a 
child who trustfully throws himself into his father’s arms and 
expects everything from the father’s power. Whether this will 
be different in the future I do not know. Perhaps it is God’s 
will that she should continue in her present course. While He 
was. poor, He made many rich. “When I am weak, then I am 
strong,” says his apostle. And so we can and want to make our 
contribution to the building of the one holy Church, not by means 
of renunciation and limitation, but through a conservation of our 
genius and our gifts. Let us remain what we are and not take 
the second step before we have taken the first. Let us extend 
the hand to all who do not make it impossible for us. Let us 
follow in obedience even those paths which are strange to us. 
May God guide us! He Himself shall assemble His sheep in 
His own time. May we then be found in Him! 

Dr. C. E. Schmidt, of Pressburg: That they may all be one! 
The great thought of the unity of the Christian Church con- 
cerns us today. There exists an element in the Church which 
has become entirely engrossed with this idea. They look upon 
us Lutherans as disturbers of the peace. They regard us as a 
group which delights in the disruption of Christendom. It is 
unnecessary to say here that this is absolutely false. Our Luth- 
eran World Convention itself is an indication of this; for does 


112 THE LUTHERAN WORLD CONVENTION 


it not have as its goal, “That they may all be one.’ Indeed for 
us Lutherans the unity of the Church is a serious and earnest con- 
cern. We long for it. We pray for it. But we reject external 
human force in bringing about true unity. That can only come 
from within. Our Church may indeed be the means of unifying 
the existing churches. Claus Harms expressed this in his unique 
way in the theses of 1817: The evangelical Catholic Church is a 
wonderful church. She adheres to the Sacrament and makes her 
advance primarily in it. The eyangelical Reformed Church is 
a wonderful church. She adheres to the Word of God and 
makes her advance primarily in it. More wonderful than either 
is the evangelical Lutheran Church. She adheres to both sacra- 
ment and Word and makes her advances in them. The other 
two are gradually absorbed by her without any conscious human 
effort.” Our Church has in her and in her confessions the 
worth-while elements of the others. Of this there can be no 
doubt. We shall be making a definite contribution to the unity 
of the Church if we bring our character and confessions to a 
truer appreciation. For then the others will find to their amaze- 
ment that we have and represent their best. Even though they 
realize this with a degree of rancour, nevertheless it is a fact which 
they will have to take into consideration. Not by silencing our 
confessions or departing from them will we serve the cause of 
unity, but rather by an opposite course. Therefore, conscious of 
our goal, we must strive everywhere to preserve the genius of 
our Church. Especially is it necessary in these our times in which 
old church alliances are being destroyed and new ones erected. 
Whether we regard the existing status of the European nations 
as right or wrong, as Christians, as Lutherans, as men of the 
Church, a problem presents itself to us with which we must deal, 
not in a haphazard manner, but with a view of realizing the pos- 
sibilities for the development of the Church. 

Unless all signs fail, the Constantine age of great state and 
national churches is gradually drawing to a close. Its foundation 
lay in the command, “Make disciples of all nations.” The bene- 
fits of salvation accrued from the group to the individual. Asa 
member of the nation, as a citizen, he was eo ipso a Christian. 
He was born into the church. But now a new age is dawning. 
The all-important command is, “Preach the Gospel to every crea- 
ture.” By creature we understand the individual soul. The 
Church must now, even externally, be built up by the individual, 


THE LUTHERAN WORLD CONVENTION 113 


believing, confessing souls. It therefore follows that the preach- 
ing of the Gospel must be ever more specifically directed to the 
individuals. To be sure, nationality, particularly the mother 
tongue must be employed as a worthy and efficient means of 
proclaiming the word. Let us approach the work courageously. 
Let us build our churches everywhere with positive relationships, 
but without suppressing the national feeling and the mother 
tongue. We thereby enable our Church to preserve her illuminat- 
ing power, 7. e., her recruiting power and to be of universal in- 
fluence. Three names, closely associated with the dear old city 
of Eisenach, may be an inspiration to us. The first is the name 
of one who as a poor Latin scholar and wandering singer, roamed 
her streets; but later, on the proud Wartburg, he gave to our 
German people that most precious gift, the Word of God, the 
Gospel in our native tongue. Huis name is Luther. Following 
him, we must proclaim the Word and the Word alone in all its 
purity. The more happily, the more faithfully, the more cour- 
ageously and conscientiously we do this, the further will penetrate 
the preaching of our Church, the unifying power of her testimony. 
Many a soul, even in other churches, will give heed, will recognize 
the voice of eternity, and with us join those who desire to become 
blessed though grace alone. 

The second name is that of John Sebastian Bach who was born 
here in Eisenach. Our Church has been termed a singing Church. 
That she truly is. In her hymns she has given an expression 
to the Gospel which grips the soul, even more immediately than 
the spoken word. Sacred art, especially the art of a Bach must 
remain living among us. Thereby, too, we are serving souls by 
gathering them to impart the saving truth. This may be seen 
whenever a Bach Choral is played in a Catholic Church, or when- 
ever the Matthew Passion is presented in St. Stephen’s in 
Catholic Vienna. 

The third name is that highly revered woman who once tarried 
at the Wartburg, Elizabeth von Thuringen. As a Pressburger 
I must think particularly of her because she left my native city. 
And I think of her as did Vilmar, who in the chapel of the Wart- 
burg made reference to her as an example of true Jesus-love. In 
that respect she is related to us. Lutheran piety is indeed Jesus- 
piety. Let us be living examples of Jesus-love. As Elizabeth, 
for Jesus’ sake, because of love for Him, could leave all, could 
deny all; as Elizabeth, for Jesus’ sake, could with merciful love 


114 THE LUTHERAN WORLD CONVENTION 


personally serve the poorest and most miserable in order that she 
might experience something of His love; as Elizabeth—they say 
that when she wept her countenance beamed with a sacred glow 
—for Jesus’ sake, in spite of all sorrow, could testify to a con- 
quering joy; with a spirit such as this, let us seek for souls and 
win them in order that our Church may be one. 


Pastor Otto, Eisenach: I have been anxiously listening for 
that note which I want to hear particularly in these times in the 
Lutheran Church, because in my opinion it dare not be wanting. 
We have agreed upon the world calling of our Church. We 
have reaffirmed our allegiance to the confessions of the Church. 
Today in the spirit of our Lord we have acknowledged our unity 
of spirit with all the children of God. But I have missed one 
thing and I feel compelled to give expression to it. Permit me 
to refer to the word confession. The original meaning of the 
word is revealed in the saying, “Out of the abundance of the 
heart the mouth speaks.’ Our fathers made confession out of 
the fullness of their hearts and now their confessions lie before 
us. One of the dangers our own Church faces is that because 
she has such a wonderful testimony; of faith, she posits it and 
points to it and adheres to it and boasts of it. Therein she does 
right and we do no want to waver from that position. But are 
we thereby performing our whole duty as children and members 
of the Church? Are we really educating our Church members 
and those who come under our influence to be true confessors ? 
Are we leading them to the point where they from their hearts 
can give testimony of their faith? We pay too much attention 
to testimony and too little to bringing men to independent con- 
fession. We who are in the practical ministry, at least in Ger- 
many, know how remote many members of our congregations are 
from true confession. They do not know it, they are not able to 
appreciate it, they do not have their life in it; and when they do 
come in contact with it, they quickly find some perplexing theology 
or strange-sounding dogmatics. 

How did our fathers attain to their confession? Because they 
experienced the complete salvation of God, the power of the 
Gospel, through faith in our Lord Jesus Christ. For them the 
confession was not something learned or taught, but it was the 
fruit of faith according to the standard of Holy Scripture. They 
expressed that which they had experienced. For this reason it is 
my profound and sincere conviction, strengthened by my own 


THE LUTHERAN WORLD CONVENTION 115 


church experience, that our, own Lutheran Church as the truly 
confessing church, has good grounds for making a change in her 
practise and for considering and conducting her work as mis- 
sionary and evangelical in character. Our first concern should 
not be to defend and preserve our Church, the genius of our 
Church, or the confession of our Church, but rather this: to 
simply and humbly, courageously and joyously lead souls to Jesus 
and help them to make a decision for Him with all fervor and 
love. It is to bring them to an apprehension of the salvation 
that can be found only in communion with Him, so that they 
may learn to say as the Samaritans once did, “We now believe 
not because of thy saying, for we have heard Him ourselves and 
know that this is indeed the Christ, the Saviour of the world.” 
Personal Christianity, personal experience of salvation, personal 
faith, personal sanctification of life through the Spirit of God 
and personal life in and by the Word of the grace which is life; 
that it is upon which hinges the work of the Church and her 
ministers. That is what the members of our congregations, the 
poor and the imprisoned, the youthful and the struggling, those 
dwelling in darkness and those who are ensnared in the prejudices 
of their secular sciences stand in need of, in order that they may 
be glad in their salvation and thereby become living and active 
members of their congregations. 

How can we in these days forget what our Lutheran Church 
especially of Germany owes to the congregational movement and 
to the awakening! Of what great benefit can they be to us in 
our practical work! In those movements dwell the missionary 
fervor, the zeal for souls, and consequently also an earnest search- 
ing and using of the Word. In due time they may lead to a joy 
which will gladly confess, and through confession lead others to 
Christ. Then the Church will be built and increased by the 
Lord Himself. It is our duty to descend from the high pulpit 
and with a new humility, wisdom, love and joy to concern our- 
selves with the seeking and struggling souls, to see whether we 
cannot bring them to Christ, the old as well as the young. The 
degree of assurance in accepting the confessions cannot be re- 
garded as the determining factor. The determining factor rather 
is the fact that men have been led from the power of sin to the 
power of grace, from the ego through Christ to God, from death 
to life in the Son of God. The other factor is the instructive 
power of grace applied through the divine Word. Our Church 


116 THE LUTHERAN WORLD CONVENTION 


| 
must very seriously consider what our Lord has said: ‘Whoso- 


ever will gain his life shall lose it.’ That applies to a church 
which strives for nothing higher than to preserve itself. “But 
whosoever will lose his life for my sake,” 7. e., whosoever learns 
to serve and to love for Christ’s sake, he will save it. 


Moreover, we must learn to serve souls, congregations, and 
nations better than heretofore. Here too the scope of the Gospel 
and the brotherhood of Christ is broadened. Here the divinely 
ordained communion of the spirit grows with the power of love, 
the blessed, strength-giving unity of the children of God. And 
here we know ourselves to be at one with all “who steadfastly 
love our Lord Jesus Christ,” no matter to what church they may 
belong. May God help our Church to serve Him more faith- 
fully. May He cleanse her, may He cleanse us, that we may 
bear greater fruit. 


Professor Dr. Stange, of Goettingen: Much to which excep- 
tion may be taken has been said in the World Convention about 
theology. But a great deal has been accomplished in a theological 
way. Today’s address especially shows that the difference 
between American and German theology is not as great as it 
often appears. The relating of exegesis to doctrine is also char- 
acteristic of the more recent German theology. (Dr. Stange ad- 
vanced three ideas. First, the cross is the kernel of the Gospel. 
Secondly, the present congregation is the revelation of God. 
Thirdly, only through the Gospel do we understand the world, 
especially the facts of death and of the existence of the personal 
life. ) 


Professor Dr. Kunze, of Greifswald: A clear distinction 
must be made between the church whose unity already exists and 
the churches whose unity with one another is yet to be established. 
The first unity is a unity of faith, even as the one, the true 
church is a matter of faith. Nevertheless, this Church is an 
actuality here on earth. Only it is composed of the believers in 
all churches and denominations. Therefore this Church may be 
defined as a communion of persons, that is, of all believers. From 
this are to be distinguished the many visible church communions 
which are externally separate. The Lutheran Church is one 
of these. But because of her grasp of Christianity and the 
Church, especially her view that faith and the Gospel, together 


THE LUTHERAN WORLD CONVENTION 117 


with the sacraments, are the essential marks of the church, she 
most readily finds the common element in other denominations. 
True Lutheranism produces broad hearts. Luther’s catechism is 
truly ecumenical. Every believer, even those who belong to other 
churches, must acknowledge its content as Christian, and even 
though he may miss many things in it, nevertheless he does not 
take offense. Even though the Lutheran Church does not play 
a prominent part in the various attempts to establish an external 
union of the churches, that is not always her fault. It was not 
Luther’s fault that the unity of the Catholic Church was broken. 
She excluded him and thereby necessitated the building of an 
independent visible church. His word still holds, “Because of 
my love I am ready to die for you; when faith is attacked then 
the apple of our eye is attacked.” When the Catholic Church 
demands obedience to the pope as a distinguishing mark, then 
unity on the basis of faith is impossible. Nor can we agree to 
apostolic succession of bishops as essential to the existence of 
the Church, and therefore we could not enter a union of the 
evangelical churches which would be based upon it. Therefore 
we emphasize the words of the speaker, “The Church must not 
permit herself to be tempted into an effort merely to make a 
shallow display of strength before the world by a supposed 
united front.” On that account, however, we should not feel 
ourselves put to shame, but rather take comfort in our seemingly 
weak state in the promise of our Lord, “My grace is sufficient 
for thee: for my strength is made perfect in weakness: 

Bishop Ludwigs, of Aalborg: I wish to thank Dr. Knubel for 
his statement that the unity of the Church already exists. But 
most of all am IJ grateful to him for calling attention to the fact 
that our Lord prayed for a visible unity the night before He was 
crucified. Here we have made the unity of the Lutheran Church 
plain to the whole world. I therefore consider it very essential 
that we follow attentively all the efforts which are being made to 
bring about the visible unity of the whole Church. I have in 
mind especially the “Conference on Life and Work,” and “The 
Conference on Faith and Order.” Those of us who were at 
Geneva in 1920 saw a vision, yes, a manifestation of the united 
church. A sense of our responsibility in this respect has been 
growing upon me in these days. We dare not remain aloof. The 
Lutheran Church must become a servant of all Christians. 


Dr. Holt, of Copenhagen: I too am grateful for the basic 


118 THE LUTHERAN WORLD CONVENTION 


principles which the speaker has expressed. I only wish to make 
a few observations. As a Lutheran I have often hesitated when 
hasty union with other churches, especially with the Reformed 
Church, was contemplated. If we Lutherans were to unite with 
any other group, it would be necessary for us to remain silent 
on many points of vital importance to us, especially on the sac- 
raments. It seems to me it would be much easier for the Re- 
formed Church to enter into a union, for they have not so many 
things to keep silent about when they are with us. The same 
holds true of the so-called “Liberal” Lutherans. Moreover, the 
endeavor to establish a union with the Reformed Church has 
often led to a certain apathy and an indifference to the confes- 
sions. I do believe, however, that God wants to unite us more 
and more with other Christians. It is becoming more and more 
necessary for all Christians who in faith hold fast the great 
realities of faith to fight hand in hand against those who seek 
to nullify the basic truths of, Christianity. That which is cen- 
trally Christian must stand above that which is confessional. 
The Lutheran Church in particular from its very beginning has 
understood the heart of Christianity. As we work for it we shall 
find ourselves working for the unity of all believers. Let us 
pray God to point out the way along which we may make the 
most definite progress toward unity of all believers so that in love 
we remain faithful to the truth. Let us unite in the great work 
and in the prayer that God may grant us a new spiritual awaken- 
ing. As more souls are healed and added to the congregations 
we shall be approaching our goal, the unity of the Church. 
President H. G. Stub, of St. Paul: Dr. Knubel has given us 
a splendid presentation of St. Paul’s hymn of praise and una 
sancta ecclesia in the Epistle to the Ephesians. It is inspiring and 
strengthening to realize that amidst all the dissensions there exists 
one holy church on earth, a great invisible building, supported 
by the pillars of faith, hope, and love, and resting upon the Lord 
Jesus Christ as the cornerstone. This one holy church includes 
all who believe in the Lord Jesus Christ in every church body 
which has so much of the truth that children of God can be born 
in it. This una sancta ecclesia is an object of faith. It belongs 
to the Apostles’ Creed. And when we become disheartened, be- 
cause we frequently see so little of the true Christian life or be- 


THE LUTHERAN WORLD CONVENTION 119 


cause we see many falling away from the faith, then we should 
think of the hosts in all corners of the earth who with us com- 
prise the mighty victorious army against which the gates of hell 
shall never prevail. Let us never forget that this one holy Church 
does not hover in the air but is on earth, and consists of the 
believers in every congregation which has the Gospel and the 
Sacraments. We Lutherans therefore believe that the one holy 
Church is to be found not in the Lutheran Church alone but also 
in the Catholic and Reformed Churches. Therefore Luther also 
said that the one holy Church has always been present in the 
Catholic Church in spite of the great abuses. One need only 
think of the baptized children. We now ask what is the relation 
between the one holy Church and the different visible Churches. 
The visible churches in which believers are found differ from 
one another in their confessions, the Roman from the Lutheran 
particularly in the doctrine of justification, and the Reformed 
from the Lutheran particularly in the doctrines of predestination 
and baptism and the sacrament of the altar. Shall we Lutherans, 
simply because people can be saved in these churches, overlook 
all differences and unite with them? It is not so difficult for 
the Reformed Churches to overlook all differences in doctrine. 
But if we believe from our very hearts that we have the Gospel 
in its purity, and the sacraments even as our Lord Jesus instituted © 
them, may we then say: It doesn’t matter, we can unite with 
those who have another confession and enter into Church fel- 
lowship with them? Would we not thereby renounce our Luth- 
eranism and act contrary to the truth recognized by us? The 
American Lutheran Synods who are here represented accepted 
the following in 1919: “Our Church considers it of prime im- 
portance that her people worship in their own churches, that her 
children be baptized by their own pastors, and that her members 
receive the Holy Supper at their own altars, and avoid pulpit and 
altar fellowship with pastors and laymen of other denominations 
as contrary to true and well-defined Lutheranism.” 

We should be accused of pride as if we Lutherans considered 
ourselves better than other Christians. However, by such action, 
we should not be passing judgment upon any one. We only fol- 
low what the Word of God teaches us. At the same time we 
should pray God with all our hearts to allow the external unity 
of all Christians to come to pass. We admit that we have not 
done all that we should have done toward this end. We could 


120 THE LUTHERAN WORLD CONVENTION 


have dealt with those of other denominations as Luther dealt with 
Zwingli. In 1917, in America, three Norwegian Lutheran Synods 
united after many years of contention and now form one body, 
“The Norwegian Lutheran Church of America.” Above all it 
is necessary that we Lutherans show ourselves as good contenders 
for the faith, We admit that much is lacking in this respect. 
But when one has experienced the grace of God in his heart 
with the result that he is justified before God through faith in 
the substitutionary work of) Jesus Christ, and made an heir of 
eternal life, he can do nothing other than consider his life as 
belonging to God. Then he has but one wish: in all his relations 
to do works of love, to lead his fellowmen to Christ, and thereby 
to work to the end that “all may be one.” 


Bishop D. Poelchau, of Riga, thanked the speaker for the 
practical thoughts expressed at the conclusion of his address with 
respect to the rules of family life dealt with in Ephesians, 
which thoughts are voiced in the exhortation, “Let the founda- 
tions be strengthened in the Church!” The problem of the one 
living congregation has long since become significant to the Luth- 
eran Church. It can, however, not be solved except in conjunction 
with the problem of the Christian home. It is the duty of the 
home to be a reservoir of strength and of life to the congregation. 
We are obligated to the speaker for having referred to this. It 
is indeed true that this is a word which the Lutheran World 
Convention may well lay to heart. 

His Excellency v. Stieglitz: It is indeed presumptuous on 
my part to stand up in this array of speakers. I only want to say 
that Article VII of the Augsburg Confession has a special bear- 
ing on the subject of today’s discussion. It is here stated that 
the Christian Church exists where the Word of God is proclaimed 
in accordance with Scripture and where the Holy Sacraments are 
administered in accordance with their institution. This is the case 
in the evangelical Lutheran Church. The answer to the question, 
“What can the Lutheran Church do that they may all be one,” 
appears to be, then, that she shall hold fast to Article VII of the 
Augsburg Confession in all its parts as the foundation of her 
own life, and the guide for her missionary activities, not only 
among Jews and heathen, but also in her transactions with her 
fellow-Christians of other confessions. The more she can bring 
about also the pure proclamation of God’s Word and the ad- 
ministrations of the sacraments in true accordance with Scripture, 


THE LUTHERAN WORLD CONVENTION 121 


the sooner we will approach the goal of which today’s address 
treats. 

Dr. Saul, the Rector of the Deaconess House of Gallneukir- 
chen: I, too, may be granted a word. I undertake it with inner 
trembling, and I ask you to forgive me if, unaware of circum- 
stances, I say anything that is not true or that may cause pain; 
and I ask our Saviour, to whom we are praying daily, to forgive 
me if I say anything which does not give Him joy or contribute 
to the building of His Kingdom. / In the second place, I want to 
express my thanks for the many things I have heard the past few 
days, for the expression of the noble truths of our Lutheran 
Church, which are derived from the Bible and have again been 
brought to our attention. But I have missed something and con- 
science compels me to speak of it. What we have in our Luth- 
eran Church is often emphasized in sermons and addresses, but too 
little is said of what we do not have but might have if we had 
made full use of the talent intrusted to our charge, and if we had 
rightly appreciated the precious heritage of our Church. I shall 
make mention of three points which time does not permit me to 
enlarge upon. First, much is said of the statement, “Justified 
by faith,” but the statements already expressed by Luther, “sanc- 
tified, preserved in faith,’—to speak in the language of the Bible, 
“perfected in faith,’—are too often overlooked. The great con- 
tribution of the congregational movement among us has been 
that it has placed its finger on this point. To be sure, sanctifica- 
tion is already included in justification and the forgiveness of 
sins. For out of them come to the saved sinner gratitude and 
mutual love. This may be true theoretically but not practically. 
In the Lutheran Church Romans 5 and 7 are stressed, but too 
little is said of Romans 6 and 8. The sanctified, victorious life 
of the children of God must come more into the foreground. To 
be sure, it is necessary to hold fast to the daily forgiveness of sins, 
as our presiding officer said in an address several years ago. But 
it is not enough to remain satisfied with this, and to lay so much 
emphasis on our sinful state. We must rather, with sure and 
steadfast faith, trust in the strong arm of our crucified, risen 
and living Lord, who gives us the victory, who enables us to 
make progress in the battle against sin, and who would transform 
us into His image. I may also call attention to a second point. 
Luther not only said, “The Christian man is lord of all things and 


122 THE LUTHERAN WORLD CONVENTION 


subject to no one,” but he also said, “He is servant of all and 
subject to everyone.” The second proposition is often neglected 
in our Lutheran Church. “The love of Christ constraineth us,” 
must be stressed more. It is of importance not only to say what a 
Lutheran can do and what is permitted him, but what he can re- 
frain from doing, and today must refrain from doing out of love 
for our neighbors and for our poor distressed people. Today only 
that pastor is heeded and makes an impression who not only does 
what he officially must do, but who does more than he must do. 
Otherwise it will be said he must so preach; he is paid for it. 
Love that is willing to serve, to consume itself, to suffer for the 
sake of others, must be brought more into the foreground. The 
true idea of sacrifice, the ascetic ideal, as Luther had it, must not 
be lost in the Lutheran Church. We need in our Church more 
sanctified personalities of whom it can be said that they have 
lived through and experienced what Luther confesses in his 
explanation of the second article. Then there will arise in our 
congregations a brotherly love that suffers and endures which 
we need in addition to the “professional” love. Then we shall 
have the so-called.“Kerngemeinden” which Dr. Hilbert in his 
books demands. ‘Finally I would call attention to a point which 
lies particularly close to my heart and with which I come to the 
theme of our discussion. The Lutheran Church is too much 
separated from other Church bodies. We must seek a closer 
union with the true and living Christians of other Churches. In 
these times we must above all emphasize that which unites those 
of us who seriously want to be Christians. We must not see only 
that which separates us. It is time to give prominence to our 
common gifts and common truths. We shall then receive greater 
impetus against our common enemies. In these weeks, earnest 
fellow-Christians from America have been visiting Christian 
institutions, settlement houses and mission centers in Germany. 
They are desirous of furthering the unity of the members of 
the body of Christ. They were also with us in Gallneukirchen, 
since last year I had been in touch with them in America. These 
dear Christians, with whom I felt quite at home, even though 
they were not Lutherans, have been visiting Lutheran centers and 
_ institutions and have entered into sympathetic relations with them. 
Why? Because we have contributed too little to our Lord’s 
wish, “that they may all be one.” To be sure, we can do nothing. 
To be sure, we must be patient and bide our time, as Dr. Veit, 


THE LUTHERAN WORLD CONVENTION 123 


of Munich, said. But let us not forget the other side of the ques- 
tion, “Redeem the times, work while it is day, labor until the ° 
Lord comes.”’ These were some of the things which I discussed 
with the never to be forgotten Dr. Larsen on my return from 
America and in which we understood each other so well. 

Dr. Neve, of Springfield, Ohio: In order that adjournment 
may not be delayed, I shall say only a word on a question which 
nevertheless should here be raised. It has reference to the ques- 
tion of pulpit and altar fellowship. It should be clearly under- 
stood where the Lutherans of America stand on this point. Dr. 
Stub set down several principles which were adopted in the so- 
called “Washington Declaration” of the United Lutheran Church 
in America. I want to say that even this mildest of the Lutheran 
groups in America has, in its official declaration concerning the 
practical work of the Church, adopted resolutions in which the old 
and well-known principle with respect to church fellowship finds 
expression. I want our brethren in the faith in Europe to know 
that practically the whole Lutheran Church in America, at least 
in principle, takes the position which Dr. Stub indicated in his 
discussion of those resolutions. 


THE FOURTH CLOSED SESSION 
Thursday, August 23, 8 P, M. 
LUTHERAN MISSIONS 


The Development and Special Character of 
Lutheran Missions 


By Dr. Paul, Director of Missions, Leipsic Missionary Society 


The invitation to the World Convention of Lutheranism went out to all 
the five parts of the earth. We need not demonstrate how the world-wide 
distribution of our Church has come about, in the midst of this circle of 
expert churchmen. We only want to recall to our memory the fact in 
concise style that the Lutheran Churches in Middle and Northern Europe 
came to life forthwith by that spiritual movement emanating from Witten- 
berg 400 years ago and grew out from medieval Rome through the re- 
fining process of the Reformation. The other formations produced in 
other continents owe their existence, partly to emigrants from Lutheran 
lands who in single cases took along some sacred fire from their Mother 
Church into a foreign country, and partly to “diaspora pflege” very late 
in coming, seeking to re-establish a connection and intercourse between 
the Mother Church and the daughter. There still exists some missionary 
activity whose aim and purpose seem to be the founding of churches. 
According to the views of that circle the four characteristics of a Church 
are—that she edifies herself; that she supports herself; that she governs 
herself; that she extends herself. 

The Lutheran Church in all her parts represented here at Eisenach has 
become a missionating one. There are religious communities within 
Protestantism whose missionary activity has started from their very 
beginning. That cannot be said of our Church; she had already become 
200 years old, before she took up in earnest to do the Lord’s Command: 
“Go in all the World and preach the Gospel!” This delay has never been 
the subject of much research, study or polemic. 

With Gustav Warde, the father of the newer missionary science, 
there is always softly sounding a mild reproach against Luther and his theo- 
logical descendants for his apparent indecision in the case of Heathen 
Missions. Dr. Kawerau seemed to be right when he said, “Here the Re- 
formers had their limitations and we have no right to blame them.” Men 
in the 19th and 20th centuries are beyond these limitations, but this is 
not their merit. Our own grandchildren will smile at many a limitation by 
which the present generation is affected. Doubtless, the close relation 
which arose between the princes and the young evangelical churches of 
their lands hemmed in missionary thoughts. Neither the church govern- 


124 


THE LUTHERAN WORLD CONVENTION 125 


ment nor the church people of a new national Lutheran Church could see 
their responsibility towards spreading the Gospel in a far-away continent. 
It was the classic time of territorial church polity. But curiously, the 
political principle then most emphasized: cujus regio ejus religio,—when 
the time was fulfilled, became the mainspring of the first Lutheran mis- 
sionary enterprises. When Gustavus Vasa, of Sweden, about the middle 
of the sixteenth century had established some Lutheran parishes among 
the heathen Lapps in the north of his land, it was to be understood as an 
act of princely thoughtfulness in which he was solicitous also about the 
people’s spiritual welfare. And the same motive but in a transoceanic 
variety was effective with the first distinctive missionary act, at the begin- 
ning of the Danish Halle Mission at Tranquebar, on the east coast of India. 
The Danish King Frederick IV had allowed himself to be convinced by his 
German court preacher that he was owing the Gospel to the heathen in- 
habitants of his tropical colonies. The king, however, did not find the 
necessary messengers of faith and peace to the heathen in his own country. 
The pietistic circles in Germany had to furnish them. But Ziegenbalg 
and Pluetschau liked to call themselves “Royal Danish Missionaries.” Dan- 
ish Colonial policy played an important part in the first missionary enter- 
prises of the Moravian Brethren living on Lutheran territory. The West 
Indies and Greenland whereto Zinzendorf sent his first Moravian brethren 
were Danish Colonial territories. He who knows the missionary history 
of modern times, knows of strong mutual reaction between the colonial 
possessions of a people and their missionary activity. For instance: the 
German colonial era, which began in 1884, brought about a decided re- 
vival of German missionary activity. It is true there is bound up with 
the connection of mission enterprise and colonization policy the danger of 
muddying pure and sweet waters, but there is no compulsion to succumb. 

At this time we stand facing the very interesting fact that the 
colonial possessions of the earth rest to a very small degree in the hands 
of Lutheran nations. We owe to this circumstance the supernational char- 
acter of the Lutheran missions of to-day. They are, let us say, 100 years 
old. Warnock coined the word, “Missionary Century,” however not in 
the sense that the evangelical missions had reached their climax in the 
19th century. On the contrary; about the turning of the century, he 
shouted into the great conference hall at Halle: “The great Mission 
Time is yet to come!” In fact, the missionary fire was kindled in our 
midst 100 years ago by sparks flying across from England. The revival 
movement over there—we mention only the names of Wesley and Whitefield 
—extended also to missions, among us too, on the continent. In Holland, 
France, and Switzerland, at Bremen and Berlin the first missionary soci- 
eties came to life. At Berlin the missionary revival entered Lutheran ter- 
ritory, for Prussian Unionism had not yet begun its baneful effect. I am 
emphasizing the word “Missionary Societies.” We owe our free organiza- 
tions to British dissenters’ initiative. This was from the beginning of 
the greatest importance. The typical organization of the church societies 
was not favorable to freer movement; it induced the missionary society 
in Berlin to step over the limits. Much freer movement was the result 
of an action taken by the missionary society organized at Dresden 1836, 
but soon removing altogether to Leipsic and making it headquarters. 


126 THE LUTHERAN WORLD CONVENTION 


The universally constituted mind of Dr. Graul gave to the Leipsic 
Society that ecumenical imprint which it strives to retain to the present 
day. Dr. Graul addressed an appeal to all Lutherans in all countries aiming 
at the formation of a great united Lutheran missionary organization. This 
was in 1848. A glad echo resounded from the confessional parts of Germany, 
from Scandinavia, the Baltic, France and Hungary. The fiery spirit of 
Graul overwhelmed the others. But when this hero of the Church went 
for years to India, where his society through Cordes had regenerated the 
Tamil Mission at Traquebar (founded in 1706), and where he, Graul, 
studied mightily the Tamil and concentrated his efforts upon the solu- 
tion of the greater problem of the conversion of India by a Lutheran 
Society—difficulties arose that upset the plans and Dr. Graul had to return. 
During his absence the cause of missions could not be held in abeyance. 
The missionary activity could not be centralized. Leipsic did no longer 
possess the only mission house; there were also Neuendettelsau, Hermanns- 
burg, Breklum, Gossner’s, Berlin. Some of these were helping Leipsic draw 
the net in India. And new nations are heard of, the Kols, Telugu, Africa 
(South and East), New Guinea, South and North China. This dispersion 
over the earth we find again in the missionary activity in all other Luth- 
eran lands. While the Church of the Reformation in Central Europe had 
been pushed back by the Counter-reformation, it could develop finely with 
the northern nations. These seafaring people who were predisposed for 
missionary activity, especially by famous voyages, really accepted this pre- 
destination only in these later centuries. In Denmark, under the leader- 
ship of the warm-hearted Pastor Ronne was formed in 1821 the Danish 
Missionary Society which first leaned to exterior organizations, but be- 
came independent in 1860 and bloomed forth under Director Kalkar and 
Provost Vahl. In Norway there went Pastor Stockfleth’s Lapp Mission, 
a work of faith, over into the hands of the Church. In 1826 was formed 
the Missionary Society in Stavanger, from which the Norwegian Missionary 
Society arose, remaining in Stavanger. Sweden, which has been mentioned 
above, sees her first missionary organization appear at Goteborg, 1829. 
But it does not at once become active. The missionary craft of the 
Swedish Church is first steered through the canal dug by Leipsic to the 
heathen world, until in 1875 the Directorate of the Missions of the Swed- 
ish Church is organized. Here for the first time on European soil a 
Lutheran missionary enterprise is made the business of an organized 
church. But soon the Evangelische Vaterlands-Stiftung steps to the side 
of the Church Mission as a free and yet uniting supplement. In Finland 
the missionary conscience became awake in 1858 and found at Helsingfors 
in the quickly growing Finnish Missionary Society an organ for its activity. 

I have only mentioned the chief missionary societies in Scandinavian 
lands. It is worthy of note that each of them claims the name and title 
of the land. Beside them have risen many other missionary societies or 
institutions originated by various churchly influences from inside and 
outside. But the main strength of the Northern Churches makes itself 
known through the old societies. If one asks for the Scandinavian fields 
of labor he will be led to the same fields as are occupied by German 
Lutheran missionaries—South Africa, East Africa; you will be particu- 
larly directed to the greatly blessed field of labor of the Norwegian So- 


THE LUTHERAN WORLD CONVENTION 127 
ciety on Madagascar. Observe India. Above all, China is to be called a 
domain of Scandinavian Lutheranism; in a smaller measure good work 
is going on in Manchuria and Japan. 

A third and larger group of Missions we find in the United States of 
North America. Comparatively late consolidation of Lutheran Church 
bodies on this continent easily explains why Missionary activity set in 
so much later than was the case in the old world. In the new world was 
formed another way or form of the projection of Missions. Over here you 
find no free and independent societies, no mission houses with a resident 
director. Missionary activity belongs to the life-task of the Church and 
is to be attended to like all departments and branches, has its commit- 
tees and boards and executives. The General Synod and the General 
Council had their Mission Boards which governed their work in West 
Africa and India. The two bodies are now merged in the United Evan- 
gelical Lutheran Church, have a board elected by the Church and resident 
officers. 

Boards which directed their work in West Africa and India, General 
Synod and General Council merged some years ago; they are now the 
United Evangelical Lutheran Church; which has one missionary board. 
The young Norwegian Lutheran Church’s chief activity is found in China, 
but also in East Africa. Vigorous proofs are given by the missionaries of 
the Augustana, Ohio and Iowa Synods. The largest of the Synods, Missouri, 
came in late; its fields of labor are China, South India and some Negro 
States. Smaller bodies will gradually come in and help. It seems to me 
as if American Lutheranism did not come up with its missionary activity 
to the important position it holds as the third Protestant Church in North 
America with respect to numerical strength. But it is soundly growing 
in its missionary activity. 

And now a glance at the fields of labor. China is particularly rich 
in Lutheran Missions—twenty Lutheran Societies are at work. Their 
fields form a large arch line from Canton in the South over Hunan to 
Kiao-chau in the North. In India labor sixteen Societies; in South and 
Southwest Africa, ten; in East Africa and Madagascar, seven. Vanish- 
ingly small in the world of Islam, three; Japan, Australia and Pacific 
two; the Congo, two; West Africa, one. 

There are among our fields of labor three which are to be accorded 
prominence because they have attained maturity: the Mission has become 
a Church. This is especially to be said of two mission regions in India. 
For some years we have had a Tamil Lutheran Church in South India, and 
also the Gossner Lutheran Church in Chotta Nagpur and Assam. These 
are in reality independent native churches, which indeed cannot yet do 
without any outward help, but can stand upon their own feet. At their 
side we see the Chinese Lutheran Church, which at this time, has rather 
the character of a confederation of Lutheran Missions, but in which the 
native element has a good deal to say. The United Lutheran Church of 
Australia had its beginning with small German emigrant churches with 
whom the idea of missions had great power and brought about their 
synodical union, which again made them take hold of Mission work in 
New Guinea. 

In these days of the World Convention we are given assurance of the fact 


128 THE LUTHERAN WORLD CONVENTION 


that Lutheranism has its individuality. From this we can easily conclude that 
Lutheran Missions likewise have their particular stamp. We may only 
doubt, whether it is found on all Lutheran Missionary “goods” through- 
out. There exists a common characteristic with all the European Mis- 
sionary Societies. German missionaries created it. Let us remember that 
those men were Lutherans who marched as pathfinders at the head of 
the host of Evangelical Lutheran missionaries; their absolute opposition 
to Rome preserved them from imitating Roman missionary practice. This 
was highly important for all times. Bartholomew Ziegenbalg created 
with the hand of a genius at Tranquebar a Lutheran method of Missions, 
and this method has been maintained until this day in fields of labor 
worked all the way from Europe. For half a century the “Men of Mis- 
sions” (acknowledged leaders) have met each quadrennium at 
Bremen in their Continental Missionary Conference. All the Continental 
Mission Directors—not the British—come together, shake hands gladly, 
discuss weighty problems of missionary theory and practice and refresh 
their memories. This exchange of missionary experiences found its con- 
fidential literary record in Dr. Warnock’s excellent ‘Missions Lehre,” 
Science of Missions. The book does not at all claim infallibility, but 
one may well assert that the Evangelical Missions on the European Con- 
tinent agree with its fundamentals; they are imprinted with Lutheranism. 

You cannot help asking whether this applies likewise to the missionating 
Lutheran Church in America. Across the ocean, without regular inter- 
course and exchange of intimate thoughts, America grew up independently 
of her older sisters. We are not yet so long acquainted with each 
other that we may arrive at a final judgment of each other, whether we 
look like twins. Sometimes it appears to me, that the missionaries and 
women missionaries from the United States were bringing along a piece 
of Americanism, which is giving their mode of working another imprint 
than we have. You may judge for yourself, whether I am correct. Let me 
draw some comparisons. Last century there was formed in Europe the 
type of a Lutheran Mission house, as the homestead of the whole mis- 
sionary enterprise. Here was reigning a patriarchal mind,—at the side which 
mildly asserted itself a business mind. Finances were held in regard. Ar- 
chives were kept in order, literary production was expected from some 
in connection, the whole institute was held in respect. At the head of 
the house-community was the Director; his wife was in co-operation with 
him as the house-mother and treated like him with great respect. In the 
house were rooming the seminarians, who were not called students but 
“brethren,” although they studied hard and long. Returned missionaries 
on furlough together with their families were all in the same house, all one 
family, the house usually in the midst of a spacious garden. 

It seems to us, if there be with us such a mission-house, the point of 
gravity should be on the business side. The director, of course, must 
know business, but he must know a good deal of nearly everything and 
must be a leader. His oversight is not limited to the house and the neigh- 
borhood and to the township; he has to go and see friends and it will be 
his lot to visit the field’s laborers and become acquainted with them and 
those in their charge. It is astonishing how much is expected of a 
Director at home and abroad, and how much is done by him and his 


THE LUTHERAN WORLD CONVENTION 129 


associates, of whom a number are giving valuable instruction, but cannot 
give all their time to the cause of missions. 


It is the rule in Germany that a young man fully determined to go to 
the heathen as a missionary goes for life. His education for the mission- 
ary service in the Mission’s Seminary, is shaped and molded to the needs 
of his calling. If he changes his mind and wants to enter his homeland 
ministry, he is met by difficulties hard to overcome. In America the Mis- 
sion Board as a rule gets from the ranks of the home ministry the offer 
of a man willing to be a missionary for a number of years, reserving the 
privilege of returning into the service of the Home Church. It is clear 
that such a fluctuation in the staff of laborers in a Mission is not desir- 
able. A man becomes a really capable and competent missionary in his 
field of labor with its peculiar problems only after 8-10 years, when he 
has mastered the native tongue and has become intimate with the pecu- 
liarities of the people’s soul. The missionary who was only a short time 
abroad, will in comparison with the one who will stay on the field until 
his life’s end, be of less value. It is true, it cannot be denied, that by 
the return of missionaries into the home ministry the cause of missions 
can be furthered considerably in the homeland, but the greater advantage 
is undoubtedly there where the missionary looks upon his calling as a 
permanent obligation. 

So much of comparison of missionary methods in the old and new 
worlds. But with all our differences there is appearing such a great com- 
mon possession, that within our missionating Lutheran Church, we can 
well speak of “Spielarten” (varieties) of a common fundamental quality. 
The Lutheran missionary in the old world receives a severe schooling in 
the missionary seminary for long years. Of higher value than flaming 
enthusiasm which does not hold out under hard realities, is to us a 
churchly education and discipline. There is an ascetic trait in our mis- 
sion-houses. No monastic vows are taken, we aim to educate plain, mod- 
est, faithful, devout men, who, under trying climatic conditions and at a 
“forlorn post” patiently work and wait. It may happen, that such a man 
is not up to the demands of etiquette and may not be well acquainted with 
business formalities, but what of it? He is a man anyway. 

Internationality characterizes particularly Lutheran Missions. This will 
be still more the case in the future when the World Convention and its 
successors will prove the unity of the Lutheran Church as an organism 
penetrating all the nations of the earth, the first concern of which is her 
missionary activity, the second the national. 

The most potent causes of individuality are found in our way of work- 
ing. As means of Missions, the Word and the Sacraments come first. 
We do not want to build the Church in another way than we do at 
home. That means much schooling of the brethren on the field and 
much preaching in a heathen tongue. It means an acclimated missionary 
producing orderly Christian literature for his spiritual children. For Holy 
Baptism he prepares adults by careful and extended instruction and brings 
the children near in faith. At the Holy Communion the missionary uses a 


130 THE LUTHERAN WORLD CONVENTION 


well-arranged Order for Public Confession, made plain, helping sorrowing 
sinners with a good discipline which is in earnest about sin. 

Lutheran peculiarity perhaps reveals itself the most distinctively by 
setting as the missionary aim and purpose, the planting of daughter 
churches in the heathen world and this from the start. This must not 
be misunderstood as if we did not lay much weight upon individual con- 
version. This must be the beginning and is to be observed as long as 
heathen are to be brought in on the station into Christ’s Communion of 
Believers. But this Communion of Believers according to Lutheran prin- 
ciples has to be developed in churchly order. This leads on one side to the 
education of a native teaching force which grades up to missionaries come 
from afar with increasing self-assertion and equalization of rights. On 
the other side it leads to a congregational and synodical constitution which 
accords full rights to church people. At the founding of daughter 
churches doubtlessly the danger lies near, that the historic forms of the 
Mother Church are transplanted to the field of labor; this means that the 
young new formations are Europeanized or Americanized. A_ certain 
safety-appliance against this false start the Lutheran Church has in her 
innate considerateness for nationality. It does not do violence to any 
people, does not use force, even if it were found on a very low plane of 
civilization. What has come to pass in Scandinavia or Germany in a thousand 
years of churchly education, will happen under the same educator in the 
same course of time to a Bantu people of Inner Africa or the Papuan in 
the Pacific. Forbearance and considerateness of nationality is one of the 
fundamental rules of Lutheran Missions. By this rule we guarantee, that 
the Lutheran Church in the different parts of the world is substantially 
the same everywhere, but it is wearing everywhere another dress according 
with the likings of the nationality. If this principle is applied in the right 
way, there is prevented the appearance of an European or American 
straight-jacket on the field of labor; there will be seen real Indian, Chinese 
or African Lutheran churches ... There was present at the Convention 
Mr. Asirvadam, the Secretary of the Tamil Lutheran Church in South 
India, a ripe product of the labors of the Leipsic Mission. He is a 
good Lutheran and a good East Indian. 

We produce no show pieces. One way to build is to dig deep, there- 
fore, we build slow but sure. And we must have patience with our 
missionaries and our native Christians. If we accept the general rule: 
“A Christian is a person who can wait,” we admit that a missionary learns 
to know waiting more than any other man. We do not expect to get 
glorious reports from a new field the first years. The seed must first 
sprout and will then ripen. But there will be a blessed harvest after a 
healthy growth. Or if temptations and tribulations come, there will be 
revealed the value of our persevering churchly way of working. 

The World War has imposed upon the Lutheran Missions a very heavy 
test of enduring power. Whoever has had the opportunity to make proper 
observation, knows that we passed the examination. Thus felt that Scot- 
tish missionary, Mr. Philip, who, during the World War helped for a 
while in the orphaned Leipsic Mission in India. On saying goodbye he 
remarked: “The characteristic of Lutheran mission labors is their thorough- 
ness and the fruit thereof a strong love for the Church.” 


THE LUTHERAN WORLD CONVENTION 131 


LUTHERAN MISSIONS AFTER THE WORLD WAR 
By Prof. Dr. C. T. Benze 


Our subject has been treated of so often since the outbreak of the 
World War and since the violent interference with German Missions, that 
one might think it would hardly be worthwhile to speak about it before 
this assemblage. And yet the consideration of this question is justifiable, 
not only because the task of Foreign Missions is in the foreground of 
Christian activity and work, nor yet because various threads of Christian 
effort are bound up together in it and Christians of many different shades 
of belief meet at least partially om a common basis; but also because new 
questions constantly arise in this field, and as a matter of fact quite new 
problems have arisen in the management of missions during the last few 
years and have required a new consideration adequate to their importance. 
To this we must add the fact that whenever the subject is mentioned, 
one always thinks more or less consciously of the sad fate of the sorely 
hit German missions and therefore, at least in Germany, the discussion 1s 
limited to the consideration of those points in which the missions of other 
countries and their churchly and political circles come in contact with 
German missions. 

But beside the extension of the subject mentioned above, we must also 
take into consideration a certain limitation which is very definite and is 
caused by the emphasis laid upon confessional distinctions. It would lead 
us too far afield for our present purpose if we were to endeavor to view 
the whole field of World Missions. We must limit ourselves to the 
question as to what has happened to our Lutheran Missions during these 
years, although we are justified in examining their connection with the 
development of the circumstances that help to affect them. 

Whether we think of Foreign Missions in general, or even of our 
particular task, our vision is often dimmed by the trials through which 
missionary work has passed during the many bad years and we forget all 
too easily that many things which seem evil to us, may in God’s inscrut- 
able providence, become good things and that even in these years our 
missions have been privileged to experience rich blessings at the hands 
of God. Our Lord has indeed led us differently from what we might 
have desired and we have been constrained repeatedly to learn anew and 
in various ways that His thoughts and ways are not ours and that after 
all they are thoughts of love and lead us to paths in which we discover 
new evidences of His grace. Due to the very fact that foreign mission 
work is the cause of the Lord Jesus Christ, it can not perish and the 
tears of its friends have ended in prayers that have not remained un- 
answered. In a Board meeting of what was then the General Council in 
America, when the billows of the war troubles also rolled nearer the 
American missions, an expansion of effort was made the subject of de- 
bate. Several of the brethren were inclined to lose courage in view of 
the unexpected difficulties and were hardly inclind to undertake new tasks. 
At this juncture a brother who is also known in missionary circles in 
Germany (Bielinski) called attention to the fact that some of the most 


132 THE LUTHERAN WORLD CONVENTION 

t 
blessed and fruitful undertakings of foreign missions have taken their 
origin in times of exceedingly difficult outward conditions and were sowed 
in tears; but that the Lord of the harvest looked upon them in the most 
favorable way and blessed them richly beyond human expectations. These 
words made a deep impression upon all who were present and caused 
undertakings to be begun, the full significance of which has not even yet 
been exhausted. 

The truth of these words is most clearly illustrated by the experience 
of the German missions. We can hardly keep from thinking of these 
orphaned German missions! Again and again our thoughts revert to 
the forsaken fields of work and the 1,400 German men, their wives and 
other missionary workers, who have been carried away from their so 
signally blessed labors and are now compelled in these times of terrible 
economic pressure through which their country is passing, to undergo 
the severe self-denying school of waiting and hoping. But we are also 
thinking of the hosts of native Christians who had to see their teachers 
carried away as if they were offenders against the laws, interned and 
exiled, and who had to learn to know the mysterious contradiction be- 
tween the innocent suffering of these same teachers and the obedience 
to the laws to which these men exhorted them, or who, now dependent upon 
themselves, had to prove faithful to that which they had learned from 
them. Many books have been written about this subject and discussions 
and conferences have taken place with governments, churches, committees 
and individuals, and the end is not yet; but we cannot tarry even at this 
point. But other sorrows have arisen also, about which not so much has 
been said or complained, but which God our Lord has seen and numbered. 
These are the sorrows of the friends of missions at home, who have had 
to see everything slip from their hands that had been brought into being 
by their prayers and sacrifices. As a matter of fact, too little notice has 
as yet been taken of the grief of the mission societies who have had to 
give up entire fields of operation, or of the individuals who had to learn 
to remain faithful and not to lose their interest in the cause, when every- 
thing seemed hopeless. 

This may not be the place to report about all this, since most of those 
here present are familiar with it and feel the discouragement of the situ- 
ation most keenly; but one thing ought to find expression here, and that 
is, that the brethren in the faith in neutral and other countries feel these 
sorrows and disappointments with them and that their interest in missions 
during these years has experienced a new and stronger impulse through 
it all and spurred them to meet the new demands. 

But this is not all that can be said about these years. We have not 
only experienced and suffered much; but we have also learned much. The 
science of missions does not only stand before new, great problems, but 
also faces the old ones in a different way. This applies first of all to the 
missionary motive. As a matter of fact, it cannot be denied that unfor- 
tunately before the war, much was maintained that did not harmonize with 
the missionary purpose of our Saviour, both among German mission advo- 
cates and Anglo-Saxon ones. For this reason the missions of both sides 
were compelled to go through waters of tribulation and bitter experiences. 
Not only German missions, but those of England and America as well have 


THE LUTHERAN WORLD CONVENTION 133 


suffered, although not in the same manner and have been led through 
these sufferings to new reflection and a new orientation. 

For this reason, it is not without meaning when we speak of the de- 
cisive hour of Christian missions, although the thought that underlies this 
slogan, was given a new color by the occurrences of these years. Before 
the war it was thought in view of the great apparent success, the mass 
movements toward the Christian faith, the external material advantages, 
the many new opportunities, the easier means of travel and international 
intercourse, the closer colaboration of missionary people the world over 
and many other connected phenomena, that undoubtedly God purposed in 
these our days to bring His Kingdom to an extension never reached be- 
fore. With these hopes it was altogether natural to see a special signifi- 
cance in the American slogan, “The evangelization of the world in this 
generation.” Even if we believe that this word was often proclaimed 
in a sensational manner, we dare not overlook the fact that many earnest 
Christians in all countries had the definite conviction that great things 
were impending in God’s plan for the world and that according to His 
wise purpose He meant to make use of all their powers, gifts and other 
advantages to bring these plans of His to pass. Even if these Christians, 
to quote a word of Dr. Buechner, always confessed in deep humility, “We 
can do nothing but wonder that God should use such frail agencies in 
building His Kingdom,” they still continued to see in this fact a powerful 
spur to do their utmost as His agents. It was no wonder when, during 
a great convention of laymen where the question of world evangelization 
in the present generation was under discussion the appeal was voiced, 
“Who will be the bearers of this evangelization?’ At this juncture a 
Christian student arose and called out to the assembly, “WE, we students 
will be the bearers, if you men will furnish us with the means!” That, 
as is well known, was the beginning of the great Student Volunteer Move- 
ment which has so far induced more than 4,000 missionaries to go forth 
into the non-Christian world. Among these were many distinguished 
workers and the Movement by its national and district meetings, and its 
great work of publication has led to a knowledge of missionary theory, 
a zeal for the cause of missions and earnest study of the Scriptures as 
hardly any other movement has done. Thus in America two great move- 
ments, that of the laymen and the Student Volunteers grew up side by 
side on a large scale and any one who has ever taken part in one of the 
mighty conventions of the one or the other, can not be surprised at the 
enthusiasm that it called forth. 

Now it is true that it is not natural for Lutherans to be driven to deci- 
sions by such blazing enthusiasm, and we cannot say from a knowledge 
of all the circumstances that the Lutheran missions of America owe more 
than a negligible number of missionaries to the Volunteer Movement, or 
that the Laymen’s Movement as such has turned vast sums into its treas- 
uries. But there are workers in Lutheran mission fields who in their 
student days were connected with the Movement and in all Lutheran in- 
stitutions of learning there are organizations that have some connection 
with the Movement and in our congregations the Laymen’s Movement has 
also been conformed to our Lutheran ways. In this way many thoughts 
coming from these circles have also become the common property of 


134 THE LUTHERAN WORLD CONVENTION 


Lutheran circles and assumed some importance for them also. In Eng- 
land too, and in part also in Germany, such aims have had a more or less 
determinative influence and in all the world people came to stand more 
or less under the conviction that our age was to ripen great and decisive 
manifestations. 

What then was the result of such convictions? First of all, a certain 
dislocation of the real missionary motive. Those who are familiar with 
the literature of the subject in English, will recall that frequently the 
appeal was based far more on the idea of leadership, of domination in 
missionary service, of political influence in the new world-powers that 
were coming into being, than upon the preaching of salvation through 
Christ. And in German writings one frequently met a more worldly than 
spiritual idea of statesmanship in the kingdom of God and mission friends 
were not infrequently found, who were willing to put their cause in the 
service of the colonial interest. Let us confess it, in many places an ob- 
scuring of the missionary thought occurred and in others it was so broad- 
ened that it was spread very thin. To this we must add that in many 
missions the aim became an exaggerated industrial one. In others the 
greater emphasis was placed on institutions, or on education and some- 
times altogether on the medical aspect, so that frequently the great idea 
of evangelization was crowded into the background. We have the feeling 
that so far as these things are concerned, the Lutheran missions did not 
incur so much criticism; but for the same reason they were not always 
judged so favorably as they might have deserved. On the other hand, 
Lutheran writers in discussing their subject, have occasionally bestowed 
upon other methods of mission work a criticism that could not always 
be approved. 

As a matter of fact, God has given Christian missionsa_ different deci- 
sion in these years than any one might have imagined. First of all, came 
the severe blows that fell upon the missions. They fell with special force 
upon all fields where German missionaries were at work. It was a new 
occurrence in missionary experience to have this work drawn into the 
circumstances of war and was opposed to all previous conventions that 
regarded missions as supra-national instead of national. It was a natural 
consequence of perverted views on the missionary motive that gave rise 
to the thought that German missionaries might be guilty of national 
aims; but it was a fact which will perhaps for all times influence the rela- 
tion of governments toward missions and we can not close our eyes to 
this fact. The first severe blow was the paralization of all work of 
German missionaries in countries that were under British or French in- 
fluence. But it would be a serious mistake to think that only German 
missionary societies or such as the Basel Mission, which was so largely 
German, were thus affected. In English mission societies as well as in 
those of neutral countries, and especially in American ones there were 
missionaries of German antecedents. For the missions in their fields of 
labor, this involved first of all the removal of many workers with all the 
consequences attendant upon such removals. To this we must add the 
political problems which arose when it was felt that one could not 
possibly leave such orphaned missions entirely to their fate. Finally, many 
difficulties arose that had to do with the regulation of property rights and 


THE LUTHERAN WORLD CONVENTION 135 


the eventual return of the missionaries that had been removed. To discuss 
all these points would far transcend the compass of this paper and the 
subject has already been so amply discussed that its further consideration 
may be passed over at this point. 

But now great demands were made upon the missionary societies of all 
other countries and the efforts that were made everywhere to help the 
distressed missions form a memorable chapter in the missionary history 
of these years. We might report efforts in aid among friends and ene- 
mies, some of which were rendered by those whose sole desire was to 
assist the needy ones of the household of faith and some whose motives 
were not in every instance quite so pure. In German circles there has 
been much discussion as to how far Christians of other countries were 
led by a Christian spirit in their attitude toward these matters, and without 
wishing to call forth a discussion of this point the present writer would 
like the privilege of stating that even in many a presentation of the sub- 
ject that was animated by the desire to be objective and true to Christian 
love frequently these discussions were not entirely just to the Christians 
of other countries. Even if we admit that many in other countries were 
under the influence of the war psychology, one must not forget that in 
those days it was not entirely without danger to defend Germany directly 
and should not be expected for the patriotic reasons to which those in 
other countries had a unquestionable right. But even so, many a lance 
was broken for German missionaries by such as did not heed the danger to 
themselves. Others, however, considered the danger that menaced their 
mission and that overbalanced all other considerations and they held their 
peace in consideration of the word of Amos about keeping silent in evil 
times. 

Thus they said little; but they’ acted. And the actions have saved the 
former German missions on the whole. English and non-Lutheran socie- 
ties in America did all they could, to assist missions that were not Luth- 
eran. This is not the place to investigate all the motives that influenced 
their actions; but if we remember that all these countries had war troubles 
of their own, and that many of their missionaries and many more of 
their converts were under arms, that it became more and more difficult 
to send out new missionaries or to get moneys transmitted to the field, 
one will realize that this aid can by no means be despised. 

But the most important aid that we must consider is that of the Luth- 
eran brethren in all countries. This has been so gratefully acknowledged 
by the German brethren that it only needs to be mentioned and does not 
require further discussion. In the first place, we recall the magnanimous 
way in which the Scandinavian countries, especially Sweden, rendered 
aid to the distressed Leipsic Mission. This was already conditioned by 
the relations existing before the war; but so far as the present writer can 
tell from the Scandinavian reports, it was no easy matter for these coun- 
tries to add to the part which they did before, the responsibility for the 
whole. A further consequence of the assumption of this mission by the 
Swedish mission friends was the institution of the episcopate in India, an 
innovation which, as the writer recalls from his own sojourn in India, was 
hoped for long before the war, in certain circles in South India; but the 
introduction of which at the present time, was a matter that was after 


136 THE LUTHERAN WORLD CONVENTION 


all still debatable and which did not remain without influence on the other 
missions of India and is still drawing widening circles in the missionary 
waters of that country. We must also add that next to the Germans the 
Scandinavians were not specially welcome to the India government and 
that even the American societies were given the hint for a while not to 
send any Scandinavian missionaries to India. In view of this circum- 
stance this Scandinavian help in India must be all the more highly appre- 
ciated and it furnishes us with a very high gauge of the efforts that 
were made in these countries, not only to continue their own work, but 
also the German. It is therefore of importance in estimating how the 
missionary cause has passed through the war, to note that in these coun- 
tries it has made such noticeable progress. 

In America our subject is connected with considerations of quite a dif- 
ferent character. The compass and extent of Lutheran aid in this coun- 
try may be estimated from the statistical figures appended to this paper. 
They speak an eloquent language. But they can only be appreciated, if 
it is borne in mind that long before America entered the war, there was 
considerable sentiment opposed to Germany and that besides the war 
measures of the countries at war with Germany, made help to German 
missions difficult. The American Lutherans had to contend not only 
with the increased cost of living, which affected everybody, as did the 
difficulty in the transmission of money to the field, but also with the 
grave circumstance that it was almost impossible for the American Luth- 
erans to find eligible missionaries to send out. It lies in the nature of the 
circumstances that almost all the men and women who were available for 
such service, were of such direct German or Scandinavian descent that 
their admission to countries under English rule was either refused or 
likely to be so and even some missionaries already in the field had to 
return. At the same time the church at home and in the mission field 
had to be circumspect, so as not to endanger the whole cause. And finally 
when the homeland itself entered the war, it would be unjust to reproach 
the Lutherans of America, if they were loyal to their own country. On 
the other hand we owe it to this very loyalty that the Lutherans of Amer- 
ica could carry on the orphaned German missions with the weak forces 
at their disposal. 

The assistance which the American Lutherans rendered other missions 
is connected with an internal development in their own church conditions. 
In part the common missionary work helped to cause separate synods to 
get into closer touch. Thus it was only natural that when the United 
Lutheran Church was formed, it should be among the first to assist the 
imperiled missions. In this effort it was mightily seconded by the Augus- 
tana Synod which besides its own work in China and other countries con- 
tributed large sums especially for India and afterwards assumed the 
German work in East Africa. The United Danish Church joined the 
United Lutheran Church in its work in Japan. Then we must remember 
the share of the Ohio Synod in India and later in Africa, as well as the 
help of the Iowa Synod rendered to various missions especially in New 
Guinea. Besides all this we have the extension of the work of the United 
Norwegian Church in Madagascar and China and the new Augustana 
mission in China. When then the National Lutheran Council came into 


THE LUTHERAN WORLD CONVENTION 137 


being, its first purpose was not missions; but it soon happened that this 
great association came to the aid of imperiled missions in India, Africa 
and China. The statistical reports on this magnificent relief work are 
appended. 

In respect to America we must call attention to two important matters. 
The first is the General Lutheran Foreign Missions’ Conference which was 
formed on the suggestion of the National Lutheran Council. This has been 
described by Pastor Bielinski in the Lutherisches Missions Jahrbuch for 
1924. The éther matter is the really admirable accomplishment of the 
women. This movement has grown especially in the United Lutheran 
Church and the Augustana Synod to the greatest proportions. In these 
two bodies the women by their contributions maintain the entire women’s 
work in the field, paying the salaries of all female workers, erecting the 
buildings and keeping them up and selecting the candidates for women’s 
work and in part assisting them in their studies. This is done in addi- 
tion to a great extensive work in the church at home. Besides this, these 
women have produced a rich literature and are publishing books and 
periodicals of various kinds in order to further the work of missions. 
This work is so important and so extensive, that without denying recog- 
nition to the women’s movement in other countries, it must be character- 
ized as unique and must necessarily be considered in order to understand 
the missionary life of America. 

The real bearing of the financial aid of the brethren in other countries 
can only be properly estimated when one considers that some of them 
have to struggle under depreciated money values, that all of them in their 
own countries have experienced an increase in the price of living that is 
in some instances very considerable. Some are working with such an in- 
creased budget that they are compelled to carry great debts, as e.g., the 
Board of the United Lutheran Church has had to do business for several 
years with a debt of about a hundred thousand dollars. To this difficulty 
we must add the insufficient number of workers. Our Lutheran missions 
have never had a sufficient number of missionaries for their ordinary 
requirements. Now the war with the limitations already mentioned in- 
creased the difficulty of sending out more workers so that most missions 
had to work with a really diminished number of missionaries. That was 
the reason why they could furnish only a comparatively small number 
of missionaries to the bereaved missions. The number, looked at from 
the outside, was actually miserably small. 

Did God then bless the few loaves and fishes? It may be said that we 
are face to face with a new miracle, such as there are many to be pointed 
out in the history of missions. And if we cry out with the saint of the 
Old Covenant, “It is of the Lord’s mercies that we are not consumed,” 
that alone does not give sufficient praise to the mercy which God has 
poured out over us. All mission societies in the majority of cases report 
an increase in the number of baptisms and other progress, some even 
speak of mass movements. How can we explain that, humanly speaking? 
In India I once spoke to a missionary friend about a mass baptism that 
I had witnessed. “Yes,” he said, “That is all very good; but I am 
afraid that the brother who has baptized so many, is not building on as 
firm a foundation as we Lutherans are accustomed to do.” And yet the 


138 THE LUTHERAN WORLD CONVENTION 


same missionary who made this remark, only two years later in the same 
field had even greater numbers to baptize than in the case that I had 
witnessed. The reason was, as so often in the foreign field, that the 
predecessors had labored so faithfully and built so carefully that the time 
had to come when the movement among the masses could no longer be 
held back, as for instance, in the work among the Bataks. Thus, our 
German brethren in their careful manner had strewn the seed of the 
divine word so long and nurtured it so carefully that it had to grow and 
finally bear fruit and that even the trials of the war period could not 
stop it. To this is added another circumstance that must be reckoned 
among the lessons of this time and which must receive more consideration 
in future. It is, that we have always hesitated a long time and very cau- 
tiously before we were willing to grant a great measure of responsibility 
to our native helpers. Our purpose has always been, to found churches 
in non-Christian lands and yet we were always afraid to take the last 
decisive steps. This caution was justifiable. Too early independence 
might have done great damage to the cause. But now we hear of great, 
heroic loyalty to the faith among the Lutheran Christians of the Gossner 
Mission, of unexpected stedfastness in persecution among the Hereroes, 
of intelligent prosecution of the work of the removed missionaries on the 
part of the native helpers in all mission fields. It is evident that we are 
facing a decision in missions of which we had not ventured to dream 
before and that this phase of missionary work will become one of the 
great questions of the immediate future. 

Other circumstances also point to the fact that the question which we 
have just indicated will need to be seriously considered by missionary 
thinkers and will require renewed study. In recent years the question has 
been repeatedly asked, whether the scandal of the war will not diminish 
the missionary power of Christianity. I believe with Dr. Richter, that 
this will not be the case; but the new conditions imperiously demand a 
new conception of the missionary problem. The war has not only shown 
the non-Christian peoples the scandalous example of so-called Christian 
nations that strive to destroy one another with hateful murder; but they 
have also been called upon by nations that they had regarded as superior, 
to assist them in this struggle. It is true that this has strongly shaken 
their idea of the superiority of the white race which they had held 
almost axiomatically. But in itself this fact should only induce missions 
to do some very serious thinking, for a mission which depends on its 
superiority of civilization, depends on an arm of flesh and does not work 
with the means of the Spirit. There is a draw-back too that comes from 
the doubted superiority of the white race and it consists in closed doors 
and barred opportunities. But even worse than that, was the offense-giving 
life witnessed by the heathen as they were compelled to see it in the case 
of the whites when many thousands had to do war work ‘among them 
in the countries stricken by the war. This was the worst consequence of 
their military service that they returned by the thousands to their home- 
lands and related their experiences to the listening ears of those who had 
remained at home. And the new hopes of freedom which were aroused 
in all the world by the oft-discussed “Fourteen points!” There is no 
negro kraal in Africa, no village in China or India to which the report 


THE LUTHERAN WORLD CONVENTION 139 


of them has not penetrated. Two years ago, when the annual meeting 
of the Conference of Foreign Mission Societies was held in New Haven, 
its keynote of discussion was the urge of the spirit of liberty and the 
self-elevation of formerly oppressed peoples and the new position was 
considered which missions would hereafter have to assume under such 
conditions. The many forms of Swadeshi, of Ghandi agitation and of 
communistic propaganda even among races of a less developed order de- 
mand a new orientation of missionary work. At present there can no 
longer be any doubt about that. 

Our Lutheran missions have not been untouched by these new ideas, 
and especially in India and Japan the demand for increased responsibility 
has been vividly uttered and has been in a measure justified by the skill 
with which they, when forsaken by their missionaries, have taken charge 
of events during these years. And the fact must also not be overlooked 
that as the national thought has grown stronger among all the nations 
of the earth, the Christians in the mission fields not only do not want to 
prove unfaithful to their national and racial life; but, like the great Chris- 
tian poet among the Marathi, Narayan Tilak, become more and more con- 
scious of the fact that just because they have been awakened through the 
spirit of Christianity to a newer and better life, they can therefore also 
be of greater use to their own country and are obligated to greater service. 

Our God has placed us before greater tasks in these years and has shown 
us the work that He has given us, in ever new lights. We have, at least 
some of us, gone through severe and bitter experiences and are perhaps 
standing before further tests of our faith and our patience; but that is 
also sure that God will never forsake His own. Perhaps we have been 
cleansed of much that in the long run might have been a detriment to our 
work and have been led to experience more clearly than ever, that His 
grace becomes all the more sufficient in our weakness and that He con- 
fesses Himself to that which we have done not for the sake of earthly 
reasons, but in His Name and in His command. We have often spoken 
of His blessing in such matters and perhaps with quite unclear and hazy 
ideas. Here, however, in these leadings we meet with something very 
definite and clear. Is it not of great import that the hearts of the 
brethren bleed in the indescribably sad times that have befallen the Ger- 
man missions? Is it unnoticeable when in the endeavor to strengthen the 
things that are ready to die, the bonds of faith are drawn more tightly 
and tie the brethren together to more blessed service? And is it not 
significant, when those who would help, experience it in their own work as 
we do in America, that God blesses their own work all the more? It must 
be observed that it was the common work of missions that helped to 
bridge the clefts that had been made by the war and we thank God that 
the common faith has led us to the common work of love and that the 
same Saviour, who shed His blood on the cross for the poor heathen as 
well as for others, unites the separated races of His Christendom in the 
joyous aim of making His salvation accessible to all men. 


140 THE LUTHERAN WORLD CONVENTION 


GENERAL DISCUSSION 


The formal response to Dr. Paul’s paper was prepared by Dr. 
Brundin, Upsala, Sweden, Director of Missions. In his absence 
it was read by Bishop Danell of Skara. He said: 

“T should like to make two brief, but to my mind, very im- 
portant observations with respect to the evangelical Lutheran 
mission problem of today. First, We who call ourselves evan- 
gelical Christians with the impress of Martin Luther’s spirit, 
should be more intimately united on the mission fields than 
formerly. It may well be true that we should seek to strengthen 
friendly relations with Christians of other denominations. It 
may well be true that the recognition of the unity of all Chris- 
tians dare not be theoretical alone, but that it must be evidenced 
in deed and in actual life. We should, in so far as the various 
time and place relationships permit it, give concrete expression 
to the recognition of that unity. Otherwise all our talk about the 
unity of the Christians would be mere words without power or 
truth, True enough, we are obligated by love to pray not only for 
the unity of Christians, but also for the success of the work of 
other denominations, in so far as their work is in harmony with 
the will of God and performed with His Spirit. Especially on 
the mission fields is it the duty of love to recognize and practise 
all this. Far be it from me to deny or in any way to interfere 
with this ecumenical and truly evangelical conception. Neverthe- 
less, or better, on this very account, we should be true to the 
Lutheran missions of the various countries and organizations. 
We have much to learn from other confessions, but only in our 
evangelical Lutheran Church do we feel at home. The members 
of our Church, wherever they; may be, are our brethren. And 
our brethren are nearer to us than all others. The various 
evangelical Lutheran missions should be more closely associated, 
not only that they may enrich one another with their peculiar 
gifts, but also that they may help one another. The great task 
of uniting Christendom would be deprived of its sure foundation 
and would be without objective if those who are of the same 
household of faith did not first of all strive to come closer to- 
gether. And so, especially in the mission fields and in the infant 
congregations, this striving for unity on the part of the evangelical 
Lutheran Church, contributes to that greater cause, the unity of 
all Christendom. A hopeful and blessed beginning has been made. 


THE LUTHERAN WORLD CONVENTION 141 


I mention here only one instance. In South Africa for a number 
of years the Norwegian mission, the Berlin mission and the 
Swedish mission have been successfully co-operating in the educa- 
tion of the native clergy, teachers and evangelists in the young 
Zulu church. It is with particular thankfulness and joy that I 
mention this. 

In the second place, and perhaps this is the more important, 
we must welcome the national tendency toward independence 
which we today find in the mission fields. It may well be that 
many worldly minded desires, much selfishness, pride and over- 
confidence are present in that longing. But we must remember 
that our youthful mission churches and mission congregations are 
in the adolescent stage, or at least in the transitional period be- 
tween childhood and adolescence. The age of youth is full of 
dangers. Parents are well aware of that. It is easily understood 
that they cannot follow the development of youth without trem- 
bling. But it would be very strange if parents did not rejoice in 
the fact that their child has reached the age of adolescence. The 
trembling should be hopeful. The child is not supposed to be a 
copy of his father or mother but an original. That is the goal 
of a wise and prudent training. In this way in the sphere of 
missions we should rear our daughter congregations. We should 
give them the best we have in doctrine and orders, in liturgy and 
life. But we dare not demand that the Indian, African or 
Chinese congregations in their immature state, when they are 
but preparing for ripe maturity, should accept without change 
all that we have to offer. Surely God desires to bestow new and 
rich gifts upon His church through her new children. Take 
for example, India’s profound meditation and speculation, her 
far-reaching asceticism and self-denial, her quick intuition, her 
colorful life——-what a treasure would there be made available to 
Christianity, if all these gifts were purified and strengthened 
through Christ’s Spirit. 

And so in spite of the dangers accompanying the growing 
national independence of the mission churches, we may hope- 
fully rejoice, even as parents with thankful, thrilled love watch 
the development of their children into new creations of God 
and serve them with tender feelings. Truly we are living in a 
great age, in an age of sorrow and of judgment, but also in an age 
of divine mercy and divine miracles. 


Licentiate Stange, of Leipsic-Gohlis: “One who has had a 


142 THE LUTHERAN WORLD CONVENTION 


glimpse into the nursery out of which this World Convention came 
knows that its cradle was a mission-house. The fact that it orig- 
inated in a fellowship of practical labor may, perhaps, point the 
way to our future common action. Only by actually working 
together can we come to that mutual knowledge of one another 
which we miss in so many things. We, for example, can learn 
much from our American brethren. I need only point to the 
bold action of the United Lutheran Church in its new “Declara- 
tion of Principles’—and in like manner we of old Europe can 
also render many services to the younger churches beyond the 
seas out of those historical experiences, which so often limit us 
and weigh us down. It is in this direction that we must look for 
the contribution which the missionary church of Germany can 
render to the missions of the Lutheran Church throughout the 
world, in these days when we are totally without financial ability 
to labor overseas. I think especially of our literary co-operation. 
For the last two years we have had an international Year-book of 
Missions, which is the only international literary organ of Luth- 
eranism and which seriously endeavors to maintain that character. 
As its editor, I must, indeed, refer to the fact that the statistical 
part of it is less reliable and accurate than it should be; but the 
co-operation of our foreign brethren in the distribution of the book 
must be much greater, if it is to survive these times. I urgently 
ask that subscriptions for the volume to appear at the end of 
1924 may be handed in to me.” 

Dr. Kausch, Director of Missions, from Berlin: “I have been 
asked to bring here the greetings and the blessing of a man who 
entered upon his eighty-seventh year on the day when this con- 
vention opened. It is the former president of our mission to the 
Kols, Dr. Alfred Nottrott. Throughout his long life he has 
proved himself to be not only a Lutheran from crown of his 
head to the soles of feet, but he has also contributed greatly to 
the development of our mission to the Kols along Lutheran lines. 
Nay, in one respect he has been a very Luther, for he has trans- 
lated the whole Bible into the language of the Kols. There is no 
more blessed work than that. Then too I have to express the deep 
regret that our Indian delegate, Patras Hurad, could not appear 
here, as he had earnestly desired to do. His alternate, too, was 
prevented from sailing by serious illness. I must emphasize just 
one thing. We cannot help, at this convention, bringing to the 
ears of the representatives of all the world our problems and our 


THE LUTHERAN WORLD CONVENTION 143 


troubles. Our poor German Missions, and especially the Gossner 
mission, are among the greatest of all the sufferers from the war, 
and the missions themselves are still far from the point of in- 
dependence. They are not ready for it either externally or in- 
ternally. Nevertheless we hope that the Lord will one day say 
to the world-powers that have tied us hand and foot, as once of 
Lazarus, ‘Loose him and let him go.’ The second star of our 
hope is at the end of the Acts of the Apostles, ‘None forbidding 
him.’ This must be the watchword of our present missionary 
policy.” | 

Director of Missions Knak,of Berlin: ‘Because of the late- 
ness of the hour, I will make just two additions to the papers of 
Dr. Paul and Dr. Benze, and bring one petition from the mis- 
sion field. 

“1. Kawerau’s opinion, that the Reformers displayed their 
limitations in the attitude which they took toward the missionary 
task of the Church, cannot be maintained, in regard to Luther at 
least, since Prof. Holl, of Berlin, has shown—though unfortun- 
ately only orally so far—that Luther strongly emphasized the 
missionary duty of Christians toward, for example, the Turks, 
and beside giving an accurate outline of the chief characteristics 
of heathenism, also made definite demands for Evangelical mis- 
sions to the heathen. 

“2. It is correct, generally speaking, that the independent 
activity of the German foreign missions has ceased, but not en- 
tirely so. The Berlin mission work in South Africa, with more 
than a hundred European mission workers in five synodical 
circles, still continues, though in desperate struggle, without any 
help at all from abroad. In some degree the support is fur- 
nished by the native Christians, who are farther along the road 
to independence that is the Lutheran Church in China; but the 
larger part of the support comes from the income of land which 
the mission owns. This great and good Lutheran mission work 
should not be overlooked, as often happens, because it is not ask- 
ing for foreign aid. 

“3. A plea from the mission field! No ecclesiastical narrow- 
ness on the mission field! Among the superior characteristics 
of Lutheran mission work, Dr. Paul mentioned its conscious 
churchliness. That is true. We men of the Berlin mission, out 
of our missionary experience, preach churchliness to our people 
at home as a great virtue. But there is also a great danger in it. 


144 THE LUTHERAN WORLD CONVENTION 


The Catholic Church has no other purpose than to extend the 
Church. According to Kaehler’s apt distinction that is ‘propag- 
anda.’ ‘Missions,’ in the Evangelical sense, has the purpose of 
proclaiming the Gospel, in order to bring the hearts of men into 
connection with the living God, and in order to aid in establishing 
among foreign peoples the one universal Christian Church, in 
which we believe. A Lutheran church-consciousness is an indis- 
pensable prerequisite for this. But this must not be confused 
with the spread of one particular church as a chief aim. I was 
in China last year and visited many stations of the Lutheran 
Church in China. Why are there so many Lutheran mission 
workers in China who do not belong to this church? More than 
once I heard it said, ‘We missionaries are willing, but the home 
authorities are too narrow.’ And yet the enormous superiority 
of the non-Lutheran missions, both in numbers and in power, and 
the great danger from the modernism that is growing up, under 
this influence, in the young Chinese Church urgently demand the 
consolidation of all those forces which desire to preach a pure 
biblical Gospel. Against no other feature of Evangelical mis- 
sions did the Chinese Christians, at the great Shanghai confer- 
ence, make such vigorous protest as against their denominational 
divisions. It is our right and our duty to found Lutheran churches 
in China, only if it be our purpose to bring to the Chinese, not 
the individual Lutheran church bodies, but the ecumenicity of 
Lutheranism.” 

Provost Tarkkanen, Director of Missions, of Helsingfors 
(address prepared, but not delivered): “Unfortunately, we must 
confess that the Lutheran Church has done too little mission work, 
either at home or abroad. As regards the former, I need only 
point to the English-speaking part of the Lutheran population of 
America, which until twenty years ago had done practically noth- 
ing in this direction. Fearing to appear as proselytizers, they 
left the missionary work undone. Thus they fell far behind the 
Reformed Church: In foreign missions, too, the Reformed 
Church has accomplished more and made more sacrifices than 
the Lutheran. Their position in the state-churches frequently 
hindered the authorities of the Church from proceeding in- 
dependently in this work. The missionaries had to be prepared 
for their work by voluntary mission institutes, and as the mis- 
sionary interest awoke among the people, it found at first but 
little support from the official Church. It was hard for our 


THE LUTHERAN WORLD CONVENTION 145 


Church to learn how much better it is to give than to receive. 
In America there were many synods—as there still are—work- 
ing so hard for the gathering of their own scattered people that 
they could not effectively support foreign missions. Nevertheless, 
Lutheran missions have gained great importance. Their great 
principles are firmly established. ‘Their mission work is every- 
where marked by thorough instruction in the Word of God and 
by the establishment of national churches corresponding to the 
genius of the native people. For this reason they have main- 
tained themselves so much better than could have been expected 


in the great time of suffering and want that has now come over 
them. 


“The Finnish Missionary Society is a very modest part of 
the Lutheran missionary work, but I believe that its experiences 
will throw some light on our subject. The last nine years have 
been hard years for us. When the war broke out we had already 
had to contend for some years with deficits. During the war our 
connection with the foreign mission fields was for a long time 
interrupted. As early as 1914 the foreign expenditures rose from 
250,000 marks, to 3,255,000 marks. Then came the high prices 
and the depreciation of the Finnish currency. It was impossible 
to send out as many workers as were needed. Our missionaries 
had to suffer want. In spite of these hindrances, our work not 
only went on, but was quite unexpectedly enlarged. We never 
were so blessed as in this time. For one thing, the generosity 
of our people at home was greatly increased. An income of 
365,000 marks in 1914 was increased to 837,000 in 1918; in 
1920 the income was 2,220,000 marks, in 1922 it was 2,970,000. 
God has taught us that we dare not play at missions, but must 
make sacrifices. In the second place, God aroused the spirit of 
our American fellow-believers to make up our needs for the last 
four years, so that since 1915 we have had no deficit at all. In 
the third place, God has entrusted us with new tasks. In 1917 
we took part for the first time in the work of the Rhenish Mis- 
sionary Society, and were able, in the emergency, to save the 
little Lutheran congregations in Unguanjama; since 1920 this 
work has become our own. In the fourth place, the native 
church, among the Ovambas and in China, has made great 
progress. The number of native helpers in Africa has increased 
from 46, in 1913, to 234 in 1922, and in China it has grown 
from 64 to 80. These workers, too, are far better prepared for 


146 THE LUTHERAN WORLD CONVENTION 


the work than formerly, because of the founding of a teachers’ 
seminary in Amboland and a theological seminary in Chekow, 
Hupeh, the latter in co-operation with three other Lutheran mis- 
sions in China. By the faithful work of the native teachers and 
pastors, the Church has been greatly enlarged externally. In 
Amboland we had, in 1913, 1,370 communicants, in 1922 we 
had 6,024, and in the latter year there were 2,333 baptisms, seven 
times as many as in 1913. In this connection I must mention the 
fact that the Rhenish missionaries in Hereroland are working 
with great effectiveness among our emigrant Ovambas, Chris- 
tians as well as heathen. A good many Ovambas have been bap- 
tized in Hereroland. The economic situation of the missionaries 
has also changed for the better. The scarcity of money at home 
made it necessary to devise new sources of income. The watch- 
word became, ‘More responsibility for the natives.’ All the teach- 
ers are now supported by their congregations. The income has 
increased from less than 4,000 marks, in 1913, to 277,000 in 
1922. Thus our necessities have been turned in many ways to 
blessings, because the cause is God’s and the glory is His. In 
China most of the Lutheran missions operate in the central 
provinces, where they are the strongest church, and combined, in 
1921, to form a single ‘Church of the Righteousness of Faith,’ 
which supports many institutions. We hope that the Christians 
of the Berlin Society in Shantung and of the Danish Society in 
Manchuria will connect with this church. Last year our mission 
had an increase of fifteen per cent in baptisms, and I believe that 
most of the other Lutheran missions had the same experience. 
This shows that the Lord has not deserted our Lutheran mis- 
sions. If we are but true to the Word of God and continue in 
humble, serving love, He will bless us even more richly.” 


THE FIFTH CLOSED SESSION 


Friday, August 24 


At this final closed session three papers were read on 


THE LUTHERAN DISPERSION (WELT DIASPORA) 


The first paper was by Pastor Emeritus Dr. Max Ahner, of 
Leipsic, Germany. 


It is my duty to speak of the Lutheran dispersion throughout the world. 
The world, diaspora, or “dispersion,” comes out of the Septuagint, where 
it means Jews living outside of Judea. In John 7:35, it has the same 
meaning; elsewhere in the New Testament it means Christians living 
among the heathen (James 1:1; Peter 1:1). In John 11:51-52, it has 
the more general sense of children of God, living in the world, whom He 
unites to the invisible Church; Jesus must die in order that he may bring 
togetner the children of God, who are scattered abroad. By the term 
diaspora we now mean individuals and small groups living in a land 
which. has a population of a different kind. They are immigrants, or 
people who have broken off relations with the surrounding community, 
and are distinct from it, either in race or religion. Diasporas come into 
existence from political reasons (refugees, embassies), or for the sake 
of gain (commercial settlements), through colonization or through tem- 
porary residence at health resorts. 

We are concerned with the ecclesiastical diaspora, with those who live 
among Christians of a different faith, or among MolHammedans, or 
among heathen. Thus there is a Roman, a Greek, a Reformed diaspora 
in Lutheran countries; a Lutheran diaspora in Roman, Greek, Reformed, 
and Unionized countries. The sects live, for the most part, in diaspora 
The diaspora created by other than ecclesiastical causes is often, at the 
same time, ecclesiastical, when it has for its environment another Confes- 
sion or religion. There is also a national diaspora that is not, at the 
same time, ecclesiastical, but which is organized as a church, forms its 
own communion, and yet belongs confessionally to the larger church 
bodies of the land where it lives. 

The question before us then, is, Where is the Lutheran diaspora? His- 
torically considered, Christendom was at the beginning a church of the 
diaspora and the“one, holy, Christian Church” of the third article of 
the Creed still is such a church. The Lord Jesus brings the scattered 
children of God together, not to one place, but into a communion which 
is, to us, invisible. We have to do with the visible Church, the com- 
munion of believers in which the Gospel is purely preached and the Holy 


147 


148 THE LUTHERAN WORLD CONVENTION 


Sacraments administered according to the Gospel. The Lutheran Church 
is present wherever the pure Word and Sacraments are the foundation 
of the Church, its bond of fellowship, and its rule and standard for all 
church practice. This holds for the Church in the diaspora also. 

There is such a diaspora in Roman lands. It consists of. the descend- 
ants of those who succeeded in maintaining themselves at the time of 
the dispersion which was produced by the counter-reformation, especially 
in Germany and in the former Austro-Hungarian Empire. These are 
diasporas among people of the same race. Other diasporas in a Roman 
environment have arisen through immigration. They exist in Poland, 
France, Alsace-Lorraine, Italy, Spain, Portugal, Algiers and America. 
Among the Reformed, there is a Lutheran diaspora in Lippe-Detmold, in 
Switzerland, in Alsace, Holland, England, North America and Australia. 
In Russia there is a Lutheran diaspora among the Greeks. In unionized 
lands, there is a Lutheran diaspora in Prussia, in Hesse and in Baden. 
As a result of foreign mission work, there is a Lutheran diaspora in 
heathen countries. Mission congregations have, in fact, a preponderantly 
disapora-character; in many cases, too, they serve European or American 
members of their own churches who, for one reason or another, have 
settled in heathen lands. 

Church life in the diaspora suffers many hindrances and is threatened 
with great dangers. The individual who is not firmly grounded in the 
faith easily becomes a prey to the proselyting zeal of others, or perhaps 
to his own indifference. He dislikes the effort which it requires to seek 
out his own church, possibly there is none near him; he attends worship 
in the nearest foreign church, and applies to it for official acts. Millions 
of Lutherans in America have been lost to their own church, and have 
attached themselves to the Reformed churches or to the sects. Many 
lose their church and their faith entirely; the Lutheran clergy cannot 
get to them; their children have no religious instruction. Even where 
Lutheran congregations have been formed, the people are scattered over 
such a wide territory that regular pastoral care is impossible. The great 
financial expenditures which are necessary for the gathering of fellow- 
believers and the maintenance of congregations become, to many, a temp- 
tation to a life without the Church; the contracting of mixed marriages 
leads many others to churches of another faith. Therefore it is necessary 
for the Lutheran Church to take up the cause of its own diaspora. If it 
is really a church, in the sense of Jesus, it will confess this fact before 
God and the world, and love will drive it to work for the diaspora. “When 
one member suffers, all the members suffer with it” (1 Cor. 12:26), 
therefore, it is deeply pained when its scattered ones are lost to it. If 
the Lutheran Church gives up its diaspora, it is like an army which aban- 
dons its outposts, nay, whole units, to the enemy. It surrenders its 
world-calling and its world-position, and its confession of the truth. 
It sins against its own members, who are entrusted to it, departs from 
its pastoral calling, and commits slow suicide. When it no longer has 
the power to guard its own who are at a distance from it, it will gradually 
lose the power to keep its own who are at home. We must strengthen 
that which is ready ot die, and attach it to the body of the Lutheran 
Church. 


THE LUTHERAN WORLD CONVENTION 149 


The activity in which the Church thus works for its scattered members 
is known as care for the diaspora (Diasporapflege). It consists in hold- 
ing the scattered ones to their church, providing them with Word and 
Sacrament,—the children by instruction, the whole congregation by wor- 
ship, the individual by pastoral care. In this work, it refrains from 
propaganda, though it does deal with those of other confessions who have 
a longing for pure doctrine. An illustration of this may be seen in the 
evangelical movement in what was formerly Austria. If the Church 
and its confessions are attacked by others, it has to defend itself and to 
show that its doctrine accords with the Scriptures. This condition arises 
when efforts are made at counter-reformation, but it may also come 
about as a result of disturbances in its own camp. 

The means by which this work is done are, above all, prayer, which 
carries this need to the throne of God. The Church remembers its scat- 
tered ones especially when it prays the third petition of the Lord’s Prayer 
and the third article of the Creed, and when it holds special services in 
behalf of this work. This prayer will be the more earnest, the better 
the condition of the diaspora is known. Therefore, correspondence with 
the diaspora, the reading of reports concerning it, and the kindly recep- 
tion and consideration of requests that come from those who have had 
to emigrate are most earnestly advised. This leads, in turn, to offerings, 
of money and of other gifts, for the Church in the diaspora. These ex- 
ternal means are then transformed into a spiritual blessing. This con- 
sists in the sending of pastors and teachers, who are well grounded in 
the confessions and who can rightly administer Word and Sacrament. 
This personnel is won for the work in the seminaries, established at home 
and in the diaspora, by the support of students of theology from the 
diaspora at Lutheran universities, by the work of inner missions which 
the people in the diaspora themselves conduct, in pastoral work, and es- 
pecially in hospitals and orphanages. For this reason it is necessary to 
send out deaconesses and lay-brothers. It is also needful to provide 
means for the planting of new congregations and for the salaries of the 
personnel. In this work, material assistance is especially needed for the 
erection of churches, schools, parsonages, orphanages and hospitals. 

Now, however, a difficulty arises. Much Protestant help is given to 
the Lutheran diaspora which we cannot claim as Lutheran care for these 
people. Lutheran care for the diaspora is, in the proper sense, only that 
care in which both the subject and the object are Lutheran. Thought is 
given to the diaspora and offerings are made for it, by churches of the 
Union, the German Evangelical Committee, the Eisenach Conference, the 
Gustavus Adolphus Society (which knows only one Protestant church, 
comprising Lutherans, Reformed, United and other churches, but which 
knows no Lutheran church), by the Protestant Aid Society in Switzer- 
land, the Chrischona in Basel, the Evangelical Alliance, the Protestant 
League, the Berne Society for North America and Brazil, the Diaspora 
Conference, the Society for Service at Health Resorts, the German School 
Society, the Women’s Aid Society. The great service which some of 
these societies have rendered to the Lutheran diaspora must be thankfully 
acknowledged; without their help, it would lead a miserable existence. 
But none of these societies lays any exclusive emphasis on the Lutheran 


150 THE LUTHERAN WORLD CONVENTION 


Confessions; they do not even inquire whether the pastors and congrega- 
tions in the diaspora are liberal or positive. 

The question, therefore, arises——What is the subject and what the ob- 
ject of care for the Lutheran diaspora? Here we should look, in the 
first place, to the Lutheran synods of North America, whose aim it is 
to build a pure Lutheran church. To be sure, in America this work is 
not called care of the diaspora, but is a part of the general church activ- 
ity, carried on especially in connection with inner missions and aid for im- 
migrants, just as in France provision for scattered members is made 
through the mission exteriewr, or as in the North European lands it is 
brought into connection with seamen’s missions. But even the work that 
has been done in America has not been able to prevent many millions of 
Lutherans from going into the Reformed sects or becoming altogether 
unchurched. The Lutheran synods in Australia have cared for the scat- 
tered Lutherans in that part of the world. The Lutheran churches of 
Germany have sent out ministers, the Saxon church to Chile, the church 
of Hanover to South Africa. The German Seamen’s and Emigrant Mis- 
sion has also been active. The Russian Maintenance Fund (Russische 
Unterstuetsungkasse) was on a Lutheran basis, though it has now been 
confiscated by the Bolshevists. The Hungarian and Slovak institution for 
reliefs calls itself Lutheran (4. B.), but confines its work to the diaspora 
in its own land. Above all, the Lutheran Gotteskasten holds faithfully 
to the Lutheran Confessions. It was founded in 1853, in Hanover, by 
those who could not reconcile it with their consciences to aid in the 
building of Reformed and Unionized churches or to support liberalism. 
It was their desire, by means of the gifts that would come to them, 
to assist oppressed members of the Lutheran Church. Gradually was formed 
a firm organization, which established itself in other states also. In 
sixteen German states there are now Gotteskasten societies, which have 
formed a common organization since 1880, and only last year set up 
a main office for Lutheran diaspora work in Leipsic. The Swedish Gus- 
tavus Adolphus Society has also given some support to the Gotteskasten 
and had close relations with the Russian Maintenance Fund. The Gottes- 
kasten has supported the seminaries for the training of pastors for foreign 
work in Neuendettelsau (a continuation of the movement begun by Lohe), 
Kropp and Breklum, and before their establishment, the seminaries at 
Grossingersheim in Wuirttemberg and Steden in Hesse-Nassau. 

It is now in order to ask, Has the Lutheran diaspora work been suffi- 
cient? The answer is, No. If the Lutheran Church had done its duty in 
this work it would not have lost millions of its members. The points from 
which the work has originated have had too little connection with one 
another. There is a difficulty in the very fact that it has had its origin 
partly in churches, which have other churchly tasks, and partly in special 
societies. Most of the work has been confined to special fields; the 
Americans work for their own synods, the North Europeans chiefly for 
the people of their own races. The work is greatly hindered by the 
closing of certain lands against foreign influences. An illustration of 
this is found in Russia, where theological students are forbidden to pursue 
their studies at Lutheran universities in Germany. The work suffers 
grievously from the mistrust, in official church circles, of national ambi- 


THE LUTHERAN WORLD CONVENTION 151 


tions, as in Poland; or from national prejudice, as in Slovakia; or from 
the fact that there are places where the Church is given recognition only 
in a national form. There is reason, also, to complain of the small 
knowledge in other lands of conditions in the diaspora, and of insufficient 
agitation on the part of the bodies charged with the work. True, emer- 
gencies and work in the home church must have first consideration, and 
are a tax on all its powers. But in the end every home church has be- 
come a diaspora church. In the home church, too, the children of God 
live scattered among the mass of children of this world. When, however, 
the diaspora work, in the sense in which we have hitherto understood it, 
has no place among the tasks of the home congregation or the home 
church, it is a great loss. There are Lutheran churches which have no 
obligatory collections for the Gotteskasten. 

Finally, comes the question, “What is to be done?” The first thing neces- 
sary is that the Lutheran Church learn to know its own diaspora, not 
merely the diaspora of one nation or of one synod, but in a far wider 
way. We have, as yet, no statistics of the Lutheran church of the 
world. Again, it is necessary that those who are guiding the diaspora 
work in their own lands shall Jay this work on the consciences of the 
congregations far more vigorously than heretofore, and arouse love for 
it by making it a subject for preaching and instruction, by means of 
especially appointed church arrangements, such as festivals, etc. It is also 
necessary that the heads of this work come closer to one another, by 
exchanging reports and periodicals, by the communication of experiences, 
of results and setbacks which have come in their own fields, by travel, by 
personal discussion. There are no words sufficient to thank the National 
Lutheran Council for the help which it has given to the countries affected 
by the war, but this is emergency-aid, rather than care for the diaspora, 
even though it has had a blessed influence on the diaspora work; when, 
God helping us, the emergency is over, may this activity be changed 
into work for the diaspora! The assistance which the Iowa Synod has 
given bears more of the character of diaspora work. It has passed, in 
great measure, through the Gotteskasten, and has formed direct connec- 
tions with the churches in the diaspora through the furnishing of spiritual 
care. 

Eventually, a center must be created for the common activity of all the 
churches and all the countries. In that way, the unity of the Lutheran 
Church would come to the clearest expression. To be sure, there would 
be great difficulties arising from differences of languages and from geo- 
graphical separation, but the difficulties would have to be overcome. Diffi- 
culties should not frighten us away from an aim that is so high and so 
worthwhile. I would suggest that a league of agencies be formed with 
a committee at the head of it and with an annual convention of repre- 
sentatives of all the agencies for diaspora work. Other proposals may be 
expected in the discussion of this paper. Above all, the cause must be 
commended to the faithful God, for whose blessing we pray, and to the 
Saviour, who, in the Church of the Lutheran Confessions, makes it 
evident that “they are all one,” and to the Holy Ghost, who worketh 
in us, bearing witness that the Spirit is truth (1 John v. 6), and power, 
and love, and discipline (11 Tim. 1, 7). 


152 THE LUTHERAN WORLD CONVENTION 


DIASPORA SERVICE (II) 


The second paper was by C. C. Hein, D.D., vice-president of 
the Joint Synod of Ohio. 


“Can a woman forget her sucking child, that she should not have 
compassion on the son of her womb? Yes, they may forget, yet will I 
not forget thee,” Isa. 49, 15. These are precious words of God, and in 
them many a Christian has, in times of tribulation, found comfort and 
hope; they are precious words in which the Church of today especially 
finds comfort and hope in the severe trials that have come upon her. They 
are, however, at the same time a voice from the Father in heaven re- 
minding His Church on earth of the performance of her sacred duties 
to which a mother’s love must impel her. Many of her children leave 
home for foreign lands, through baptism these were placed by her into 
the very arms of the Father; through instruction in the Word Christ 
was implanted in their hearts; to them she has entrusted the precious 
heritage of the Reformation. They go out into the world to found new 
homes. They mingle with strange peoples whose language they do not 
understand and whose customs and manners are foreign. They often go 
where the Church that bears the name of the great Reformer has found 
no home, or is even altogether unknown. Strangers they are in a strange 
land without spiritual care, feeding for a time upon that which they im- 
bibed in the home, but exposed to the danger of spiritual starvation, or at 
best they fall into the hands of other denominations and thus are lost 
to the church of their fathers. No, the mother can not forget her child- 
dren. If she did, her heart would be a heart of stone. Her mother love, 
kindled by the love of Him who came to seek and to save that which 
was lost, impels her to take up the cause of her dispersed children. 

Diaspora service, that is, the care of the scattered children of our Luth- 
eran Church, is the theme that engages our attention. The work in the 
United States and in Canada was at one time wholly, and is yet in part, 
a ministry to the dispersion. Before taking up the discussion proper, will 
you permit me to make a personal remark. I was cradled on German 
soil. I spent my childhood in a German Lutheran parsonage. I received 
the greater part of my collegiate training in a German gymnasium. I owe 
my theological training to an American Synod which in doctrine and 
practice is firmly grounded upon the Holy Scriptures and the Confessions 
of the Lutheran Church. Of the thirty-five years of my ministry, I 
spent fifteen among German emigrants as such, and for more than 
twenty years I have served a congregation partly composed of the chil- 
dren of emigrants to the third generation, partly of such as are neither 
of German nor of Lutheran parentage, a congregation therefore that is 
the fruitage of diaspora service. Experience therefore lies at the bottom 
of the thoughts that I desire to present to you. They are not mere theory, 
but the outgrowth of actual experiences. 

The purpose of diaspora service must be to keep within the folds of 
the Church of the Reformation her scattered children. Whether they 
hail from Germany, Sweden, Norway, Denmark, Finland, Poland, or any 
other land makes no difference. The fact that they are children of our 


THE LUTHERAN WORLD CONVENTION 153 


church obligates her to this work. As true as it is that they must first 
be ministered to in their mother tongue, it is equally true that the chief 
purpose of the diaspora service, in a land whose language is other than 
the mother tongue, dare never be to see to it that Lutheran immigrants 
and their children are under all circumstances kept German, Swedish, 
or Norwegian. As a matter of course, the Lutheran Church will bring 
the Gospel to the children of the dispersion in their mother tongue; but 
it would certainly be worse than foolish to think that Lutheranism is 
wedded to a certain language, that it can exist only in this language, and 
that with a change of language it would lose its character. If this were 
true, Lutheranism and the Gospel would not be synonymous terms; there 
would be an essential difference between the Gospel and that which the 
Church of the Reformation believes, teaches, and confesses. We deny 
this most emphatically. We maintain unreservedly on the basis of the 
Scriptures, that the Gospel find its full and complete expression in the 
Confessions of the Lutheran Church of 1580. And that Luther’s Gospel 
is none other than the Gospel of Jesus Christ. However, the great 
missionary command to preach the Gospel to every creature and the 
miraculous gift of tongues on the day of Pentecost prove beyond a 
doubt that Lutheranism is not bound to any one language. As the Gospel 
of the Saviour of all the world it must endure in every tongue. Although, 
therefore, the Lutheran Church will preach the Gospel to her children in 
the diaspora at first and as long as necessary in their mother tongue, yet 
she must never conceive as the chief aim of her ministry the perpetuation 
of the German, Swedish, Norwegian, or any other language among her 
people. The first duty is to keep them within the fold of the Lutheran 
Church. This is the call of the Church of the Reformation. If she does 
not make this the aim of her service she misses her calling, fails to exer- 
cise wisdom, and is her own greatest enemy. 

I find proof for this statement in the United States. Here there are 
many Lutheran congregations which at the time of their organization 
placed in their constitution a paragraph permitting no other than the 
German or other foreign language to be used in the services of their 
churches. For serveral decades, or perhaps a half century or more, this 
paragraph was conscientiously observed. And with what result? In the 
United States it is an impossibility to retain the mother tongue as the 
language of the children of immigrants. Especially in the cities they 
fairly learn the language of the country over-night. Almost before 
we are aware of it, it becomes the language of the home. In family 
life, in the schools of the State, in daily converse, in business and occu- 
pation, everywhere the language of the country prevails. And should a 
child of foreign parents marry one who does not understand their tongue, 
that language will never be the language of that home and of the children 
reared therein. And what will be the result if the church insists upon 
doing her work in a language foreign to the country? The claim is made 
that the Lutheran Church of the United States, now numbering about 
three million members, should number seventeen millions. What has be- 
come of the other fourteen millions? If they have been lost to the 
Church, have become unchurched, or have gone over to other denomina- 
tions, if even entire Lutheran communities have been swallowed up by 


154 THE LUTHERAN WORLD CONVENTION 


others and many congregations of the sects are composed almost entirely 
of the posterity of Lutheran immigrants: the cause, in large measure, is 
to be found in the fact that the children of Lutheran parentage have 
been denied services in a language which they could understand, and 
that pastors and people have been determined to keep the churches Ger- 
man, Swedish, or Norwegian. We are convinced that in many places 
a crime has been committed against the members of our own church 
and that the Church has suffered untold losses on this account. No, the 
purpose of this diaspora service must not be to retain the language of 
the parents for the children; its purpose is to keep them in the Lutheran 
Church. No matter, therefore, how dear to us our mother tongue may 
be, if the salvation of souls and the future of the Church is at stake, 
and both are at stake—then the interest of language must give way to 
the higher interest of the salvation of souls and the upbuilding of the 
Church. 

In this connection I must call attention to another matter. If Lutherans 
emigrate to a foreign land for the purpose of establishing a new 
home they owe something to the people who give them protection and 
shelter. When God bestowed upon them the precious heritage of the Re- 
formation, He made them to be a salt to the earth and a light to the world; 
and their sacred duty is to manifest their seasoning and enlightening 
power, to make their influence felt in the civil and religious life of the 
people, and to imbue them with the spirit of Lutheranism. No people 
possess all the virtues of civil and national life. If Lutheran emigrants 
possess certain national virtues, they and their children can leave the 
impress of these as well as of the blessings of the Gopel which accom- 
pany them, only by continued association with the people of their new 
home. To do this is their sacred duty, but it can not be done if they 
segregate themselves from others and do not come in contact with them 
because of a foreign tongue, foreign customs and manners, and thus seek 
to build up in their midst a little Germany, Norway, or Sweden. Rather 
do they thus cut off all opportunity of manifesting their enlightening 
and seasoning powers and of fulfilling their God-given mission. 

The same is true in the field of religious life. Lutheran Christians 
must become a salt and a light in their adopted country to the churches of 
that land. The Lutheran Church, which alone has the truth in its purity, 
must testify to this truth in doctrine and life, and thus seek to infiltrate 
the churches surrounding them with her spirit, to uproot error, and to 
lead them to a knowledge of the full truth. She cannot do this if she in- 
sists upon the exclusive use of her mother tongue and cuts herself loose 
from the church life of the people. Our Church has sinned greatly in 
this direction. In the late war it became manifest how the church of 
the pure Word has remained an alien plant in many lands, and, sad to 
say, has failed to exercise the influence that we should expect either 
upon other denominations or upon the national life of these lands. In 
many places we forgot the mission of immigrant Lutherans, and withdrew 
from the life of the people instead of imbuing them with the spirit of 
Lutheranism by daily contact and association. The light was hid under a 
bushel, the salt lost its savor. By the diaspora service there must be 
built upon foreign soil a Lutheran church that uses the language of the 


THE LUTHERAN WORLD CONVENTION 155 


people of which she becomes a part and among which her children must 
dwell. We are certain that this is the will of God, that this is the great 
mission of the Lutheran Church. Not bound to any language, she is to be 
a blessing to all peoples of whatever tongue to whom in the providence of 
God her people are led. We fear that she not only often fails to become 
such but that many who dearly love their church are so shortsighted that 
they do not even recognize their mission. 

As to the work itself, it is self-evident that the mother church should 
follow her children into the lands of the dispersion. “Can a woman 
forget her sucking child, that she should not have compassion on the 
son of her womb?” With hearts full of gratitude, the Lutheran Church 
of America recalls the fact that the Mother Church of the European coun- 
tries sent the pioneers to plant the Lutheran Church on American soil, 
and that this church by the grace of God has flourished and today bears 
rich fruit. She is also conscious of the fact that by sending relief to the 
Mother Church during the past few years she has only in a small measure 
been paying her debt of gratitude. May I cherish the hope that for the 
needs of the coming winter these gifts for the fatherland will flow in still 
greater measure and that thus a greater portion of the debt may be paid. 

However, as it must be the aim in the Foreign Mission field to build up 
a church that will finally be autonomous and independent of the home 
church and able to support itself, so the church of the diaspora, planted 
and nurtured by the Mother Church, must eventually reach that point in 
her development where she will educate her own missionaries and pastors 
and carry forward her own work, under the protection of the State indeed, 
but altogether independent of its control. 

Time will not permit me to make clear in detail just how a Lutheran 
congregation of the diaspora and independent of the state should be con- 
stituted. Composed only of such as confess the faith of the congregation 
as their own, they establish the ministry in their midst, call their own 
pastor, and do not retire him, perhaps to the great detriment of the 
Church, when he has reached a certain age, but continue him in office till 
the Lord calls him to another field or takes him to Himself in heaven. If 
possible, such a congregation establishes its own school and calls as its 
teachers such as accept her confession and are willing to serve under the 
direction of the pastor and school board of the congregation in accordance 
with this confession. In a systematic way it will gather in its own midst 
the funds necessary to carry on its work and that of synod, and will 
educate young and old, including even the children, in the habit of giving 
to the Kingdom of God. We are glad to say that in many of our 
American congregations every individual is a worker in the Kingdom of 
God. Nor will they neglect to exercise church discipline in accord with 
Matthew 18. I must call attention yet to the fact that the congregations 
of the diaspora must unite in some body—call it synod or anything else— 
that plants itself squarely upon the Holy Scriptures not only in so far 
as these reveal the things necessary for our salvation, but as in reality 
the inspired Word of God in all their parts, and upon the Confessions of 
the Lutheran Church as the correct interpretation of that infallible Word. 
By these she must regulate her church life and with these she must do her 
God-given work. Unity in doctrine, as our Lutheran Church has taken 


156 THE LUTHERAN WORLD CONVENTION 


this from the Word and interpreted it in her Confessions, and unity in 
practice, which is nothing other than a confession of the doctrine in the 
work of the Church, is the only basis for church activity that is pleasing 
to God and a blessing to mankind. Where this is wanting, there is lacking 
not only the prerequisite of true brotherly fellowship but of harmonious 
service in the Kingdom as well. A house divided against itself in the 
most important matters of faith can not stand nor acceptably do the 
Lord’s work here on earth. In unity of mind and spirit the church of the 
dispersion must do her work. 

And in this work the most important thing is the education of her own 
pastors. Even if the mother church could furnish the necessary laborers, 
the diaspora church dare not indefinitely be dependent upon her; she 
must educate her own men, not only on account of the language problem 
but also in order that they may know and understand the spirit, customs, 
and character of the people whom they are to win and serve. Therefore, 
the church must establish her own schools, and I am thinking here of 
colleges first of all. If the Lutheran Church of America placed the col- 
legiate training of her future pastors into the hands of the State, how 
many young men would be gained for her service? Though according to 
the constitution of the land, public schools are to be non-religious, because 
of the separation of Church and State, yet many of their teachers both 
in lower and higher schools foster the unbelief that present-day science 
proclaims as the highest wisdom. Most of the text books used in the 
schools are filled with it, especially some form of the theory of evolution. 
Such schools cannot educate young men for the Lutheran ministry. Are 
not conditions in Germany largely the same? The education that I re- 
ceived in the German gymnasium—and it was one of the best in its day— 
was not of a character to inspire a young men for the study of theology 
and the service of the Church, or even to hold fast to his faith. The 
spirit of the teachers was not only not Lutheran, nor only unchristian, 
but openly anti-Christian. I shall not speak of the life especially of the 
younger teachers, but I will say that many of them scoffed at everything 
Christian and seemed intent on rooting out every trace of Christianity 
that had been planted in church and home and making infidels and athe- 
ists of us. It was a miracle of God’s grace if in those days a young man 
retained any faith at all. Whether conditions are better in the German 
gymnasium today, whether their spirit is Christian, whether unbelieving 
or anti-Christian teachers have been replaced by positive Christians, I 
shall leave to the judgment of those who understand present conditions. 
But this is certain: if the Lutheran Church—whether of the dispersion or 
elsewhere—desires to have pastors for her service, she must educate them 
in her own schools and colleges, for there the proper foundation must be 
laid. 

However, such training on the part of the Church is necessary in a still 
greater measure in the theological course. Our Church can never dele- 
gate this part of a pastor’s education to such as are not Lutheran, who are 
perhaps hostile to our doctrine, or even anti-Christian to the core. To the 
Church have been entrusted the treasures of the Reformation and it is 
her bounden duty to see to it that these are brought to souls in all their 
fuliness. To this end she must educate her pastors in such seminaries 


THE LUTHERAN WORLD CONVENTION 157 


as are under her full control and in which she alone calls the teachers 
of theology and pledges them to the unadulterated Word of God and the 
Confessions which she has made her own. That this education should if 
only in part, be left to such as, in whole or in part, deny the Lutheran 
doctrine, is to us a terrible thought. That she, in view of the treasures 
she holds and the souls committed to her care, could venture upon any 
other arrangement is to us incredible. Will not the most of her future 
pastors, educated in other than her own schools, have to extricate them- 
selves from a perfect labyrinth of errors before they can hope to come 
to a knowledge of the truth, and will not many of them never find their 
way of escape? Who can estimate the harm thus done to the Church 
and to immortal souls? The conservative American Church has such 
seminaries. And I dare say that next to the grace of God it is due to the 
fact that her preachers are educated in her own schools and get their 
training on the basis of the Scriptures and the Confession that the 
Lutheran Church of America has escaped the blighting influence of mod- 
ern theology which would hurl Christ from His throne and rob souls of 
their crucified Saviour. That the Church of the dispersion must have 
her own seminaries, in which the Confessions of the Church shall come 
into their own and, if need be, discipline be exercised is the only solution 
of the question that can be pleasing to God, in accord with the Scrip- 
tures, and a blessing to the Church. 

We must indeed acknowledge that in such seminaries, as, for example, 
in the Church of the United States, no such scientific training can be 
given the students of theology as is offered in the Universities of Europe. 
Far be it from us to despise or under-estimate a thorough theological 
training that is imbued with the real spirit of Christianity and Lutheran- 
ism and does not simply bear the name of theological science. However, 
to do the work the Lord of the Church has given us to do, «.e., to lead 
lost sinners to Christ, to preach to them the doctrine of the atonement, 
does not call for a theologian schooled in all the intricacies of theological 
science. Men who have learned to know the Gospel of the free grace 
of God in Christ Jesus, and have experienced its truth in their own 
hearts; men who are grounded in the Scriptures and Confessions; men 
who are moved with compassion for the multitudes that are scattered 
abroad as sheep having no shepherd; men whom the love of Christ con- 
strains to seek the lost and save them by the Gospel,—such men the 
Church must have to meet the needs of the masses. We believe we are 
able to say that our American seminaries have by God’s grace given 
many such to the Church. They have given us men who have been 
ready amid great hardships and trials to offer up their lives upon the 
altar of service. They may have been lacking in scientific training, espe- 
cially in the early days when the harvest was so great and the laborers 
so few. The American Lutheran Church, however, looked upon the sal- 
vation of lost souls as more important than a scientific training, such as 
might stand before the forum of a European University. Remembering 
that the Lord, in whose footsteps she must tread, characterized His mis- 
sion with the words: “The Son of man is come to seek and to save that 
which was lost,’ she was compelled to restrict the training of her servants 
to the things most needful. It must not be forgotten, however, that she is 


158 THE LUTHERAN WORLD CONVENTION 


ever active in advancing the standards of her schools and has accom- 
plished much in this direction. By preachers and teachers trained for the 
service of the Word as well as circumstances permit, the church of the 
dispersion must inwardly and outwardly be built up. In this way she 
will do the work committed to her. She gathers what has gone out from 
the mother church, and the more active she is in developing her gifts and 
powers the more will she become a salt and light and a source of blessing 
in the land of her adoption. This is her mission in the great plan of 
God to accomplish which he disperses his people throughout the world. 
May God grant that the Lutheran Church may not forget her God-given 
mission. 

In conclusion, permit me to give expression to one more thought. To 
the church that has been established by diaspora service, e.g., the Lutheran 
Church in the United States, there will come sooner or later the call to do 
the same kind of service either in the homeland or in foreign fields. Right 
here we see the sad results of the deplorable divisions of our Lutheran 
Church. Within the Church that bears the Luther name there are quite 
a number of church bodies and synods that in a greater or less degree 
antagonize one another. This warfare is often carried over into the 
work among the unchurched and leads to competition that not only results 
in a waste of men and money, but also causes confusion in the minds of 
those to whom service is rendered, and calls forth the scoffs and jeers of 
other churches and of the world. I have in mind the erection of oppo- 
sition altars in mission fields, the object evidently being to win for one’s 
own Synod whatever can be won while the welfare of souls becomes a 
secondary matter. Thus the mission work for the Lord often becomes 
a mission for an organization, and the battle against the powers of Satan, 
a battle between brethren. It is high time that the Synods concerned 
should come to an understanding so that none shall interfere with the work 
of another, nor without the best of reasons establish opposition altars. And 
not only this. The necessity of diaspora mission work, and the lamentable 
conditions in the mission field brought about by the divisions in the Luth- 
eran Church furnish an appeal to all Lutheran bodies to consider their 
differences eye to eye, to prove them according to Scripture and Confes- 
sion, and to seek unity on a scriptural and confessional basis both in 
doctrine and practice, in order that these Lutheran bodies may co-operate 
and do the work of the Lord in the unity of the spirit. Unity in doctrine 
and practice is the indispensable condition for co-operation that will be 
pleasing to God and a blessing to the world. May the Lord grant such a 
consummation to the Church that bears the name of the great Reformer. 


DIASPORA SERVICE (III) 
The third paper was by Dr. P. Pehrsson, Gottenburg, Sweden. 


I therefore consider it my duty to bring in a report showing what 
position is taken in Sweden and to a certain extent also in other Northern 
lands and what is being done in the first place to protect and save our 
own countrymen in foreign parts for their Evangelical Lutheran Church, 
and in the second place, to assist our brethren in the faith of a foreign 
nationality. Quite naturally, there are different views and opinions in 
this matter especially between young America and old Europe. 


THE LUTHERAN WORLD CONVENTION 159 


As a people’s way of looking at things and of passing judgment on them 
has its origin in its history and traditions, I take the liberty of placing 
the subject in hand in the light of history. 

The diaspora work of the Swedish Church has a distinct national char- 
acter. This is quite natural, for the Swedish Church is a church of the 
people whose history since the time of the Reformation intertwines in- 
timately with national life and civilization. The Swedish Church enjoys 
more liberty and independence from the State than other national churches 
with the exception of Finland, which for 600 years was united with us, 
although not in close connection with the power of the State. In a never 
to be forgotten way Gustavus Adolphus has coined the standard word: 
“Sweden’s majesty and the Church of God which rests in it.” This word 
finds also an expression in the activity of the diaspora. 

In grey antiquity and in every epoch of our national history the Sons 
of Scandia (better than “Sweden”), men of keen imagination and courage 
for adventures, were impelled to strange coasts. The Goths, the Vikings, 
the Waerings in Micklagard (Byzantium) and Roh in Russia bear witness 
of it. Several of Europe’s strong nations, England, France, Italy, have 
had an infusion of clean Northern blood from the Scandians. This may 
be said of the whole Germanic race, but principally of the Swedes and 
the Norwegians. Of all the offshoots of the parent-tree—three millions— 
one-third are living outside the borders of the homeland in Diaspora! 
Norway may have two million nationals in Diaspora; Denmark 540,000 in 
United States and Canada; Finland 400,000 in United States and Canada, 
125,000 of whom speak Swedish. Those people are dispersed all over 
the world, but their largest number is found in North America, whereto 
their inborn “Wanderlust” impelled them in the middle of last century, 
especially after the “hunger years” of 1867-68, the time of the great migra- 
tion wave from the North. I do not include the yearly outflow of sea- 
men, students, and jurists, solicitude for whom is an important side issue 
of Diaspora activity. 

Right early our Church recognized her duty towards our nationals in 
foreign countries. Sweden never was a colonial power. Her first and 
only attempt on the Delaware in the 17th century came to an end in 1696. 
It had a missionary character and left honorable records. 

In 1626 Gustavus Adolphus appointed a pastor to the Swedish Embassy 
in Paris, whose ministry was maintained amidst the terrors of the revolu- 
tion. In 1673 Sweden was granted the permission to build a church in 
London before religious liberty had been generally accorded. This church 
was called Scandinavian, it was built by Denmark and Norway; but the 
Swedes organized a congregation in 1700. 

According to the principles and the practice of our Church our Diaspora 
activities are operated in these latter times chiefly as a “Seamen’s Mission”* 
and as such are highly developed. 

The State as such is granting considerable aid to the Mission and the 
Parliament is granting abundant means to “outland’ Swedish communities 
for building churches, schools and social halls. In the course of eighteen 
years Swedish seaman’s churches were built at Copenhagen (Crowns 





* Seemannspflege is the term. Pflege means here ‘“‘taking care of.” 


160 THE LUTHERAN WORLD CONVENTION 


80,000), Christiania (Cr. 125,000), London (Cr. 100,000), Paris (Cr. 
125,000). 

Comparatively, the church societies have not yet done very much in 
this respect and then only in connection with the Seamen’s Mission whose 
foremost promoter and most prominent leader is Pastor Storjohann in 
Scandinavia, a Norwegian, who in 1868 received from the church council 
of the Swedish church in London the appointment and the means to start 
a Scandinavian Seaman’s Mission at Leith and other British ports. The 
main Diaspora activity of the other Northern countries has been stimu- 
lated by the former and is carried on by their own societies. 

The work in Sweden is now directed partly by the Archbishop of Upsala 
and partly by a Board of Commissioners, his Chapter, which was founded 
by the Church Assembly in 1883. The Church of Sweden carries out her 
Diaspora activity on twenty stations—Hartlepool, Woothartlepool, Paris, 
Calais, Berlin, Kiel, Wismar, Stettin, Copenhagen, Christiania, Dunkirk, 
Antwerp. We look at this activity from the standpoint of our nation as 
well as the Church and count in as proper subjects of Diaspora all those 
our nationals who are in foreign Lutheran countries. 

Of the church societies who are performing important proficient labor, 
may be mentioned the “Evangelische Vaterlands Stiftung,” which is employ- 
ing a number of ordained ministers at seaports, e.g., Liverpool, Grimsby, 
Hull, Hamburg, Bremen, Luebeck, Melbourne, Wormso. There are alto- 
gether about twenty-five ministers active in Diaspora work and with them 
a number of assistants, deacons and deaconesses. 

The Royal Union for the Preservation of Swedish Loyalty in Foreign 
Parts, since its inception fifteen years ago has more than any other patri- 
otic society, succeeded in stirring up patriotism of the right sort, since 
it combines with it love of the beautiful worship of the Swedish fathers. 

A place of distinction is accorded the work among the ancient Swedish 
speaking Esthonish population of the formerly Swedish possessions on 
the east shore of the Baltic; on Runse, Wors6, and the other islands in 
Riga Bay, and among the Swedes who 250 years ago were forced 
from the Baltic into the Ukraine by a Russian decree, to Gamalswensky, 
where 800 of them had been entirely cut off from their own folks. It 
might be added that an intercourse with these people has set in in recent 
years. The Archbishop ordained the first Esthonish Bishop in 1921 and 
the first two Lettish Bishops in 1922. 

The Seamen’s Mission is stationed also at Rotterdam, Helsingfors, 
Reval, Buenos Aires, Johannesburg, Durban, Capstadt, and is active among 
the Swedish fishermen in the Baltic Sound, the Shetland Islands, in Ska- 
gon, Christiansand and is interested in the Scandinavian Seamen’s Mission 
in Genoa. 

Unity in race, tongue and creed has constructed the bridges which no 
floods are able to destroy. The former, on the islands, now have received 
three pastors born in Sweden and the latter, in the Ukraine, one of their 
home-born who was ordained at Upsala in 1922. During that year of 
great distress he was a special object of the sympathy of his former country. 

Although those in dispersion are not conscious of their unity in birth, 
speech, and faith with us, we yet count them in as belonging to us, even 
if they are subject to foreign power or live in an evangelical country. 


THE LUTHERAN WORLD CONVENTION 161 


This has to be asserted especially as to the Swedish nationality in America, 
numbering about two millions. Chicago alone has 200,000 Swedish inhabi- 
tants. The Swedish Daughter Church in America is the Augustana Synod 
which is of such importance that she took the initiative in calling this 
World Convention. Her president is in our midst and I bear witness to 
the fact that the warmest sympathies of the Mother Church are going out 
to her beloved Daughter. In all faithfulness this daughter is holding 
fast to the truth as it was transmitted to and by the Fathers, defended 
and confirmed by them. On this foundation has grown up a rich com- 
munal life, the testimony of a cheerful beneficence, a sincere willingness 
to reach out for life’s highest values. This is the sentiment of 1,200 
congregations. 

Professors’ chairs were founded and benevolent institutions were estab- 
lished by men of small means trusting in the Lord. It was the work 
of love of the old Swedish farmer, the last crowning deed of the Viking. 

I shall never forget, when I was allowed to take part in the golden 
jubilee of Augustana Synod as the delegate of the Swedish Pastors’ 
Union, one of the old farmers spoke of the struggles and hardships in the 
Diaspora and how they conquered and he closed his manly speech with 
Matthew 21:14, “This is the Lord’s doing, and it is marvelous in our 
eyes !” 

A great debt our Synod is owing to Diaspora (call it “Inner Mission,” 
if you please). For a long while it seemed as if they had forgotten 
each other. Each one pursued her own way. Yet some pastors by their 
own impulse had accompanied their immigrants, especially in the period of 
the pioneers. Their intercourse became animated and mutually profitable. 
(Now has Augustana Synod the honor and pleasure of entertaining the 
Archbishop as her guest.) 

The Swedish Missionary Union in America has displayed an important 
activity in its 500 communities with 100,000 members, the country people 
being the majority. 

A small part of the immigrants from Sweden have joined divers de- 
nominations: Episcopalians, Methodists or Baptists (there are some Bap- 
tists and Methodists in Sweden) or some other Church. To be sure, 
there are Swedes who are not Christians. Less than one-half of the 
Swedish people living in the United States are found outside of the 
Church of Christ. 

A similar story the other Scandinavian people have to tell. The North- 
ern Diaspora agencies co-operate amicably and understandingly. (As 
their representatives are here present, we need not expand discussion.) 

Three American Norwegian Synods joined in 1917 and constituted a 
“Norwegian Lutheran Church,” which is said to comprise 800,000 souls. 
Four other synods are together of no great importance. 

The Norwegian Seamen’s Mission, the largest in the North, has 
churches and communal buildings in forty-five seaports in Europe, America 
and Africa. There are fourteen active pastors with about thirty assis- 
tants. Diaspora work is also done in Berlin, Paris and Durban (South 
Africa). 

Denmark has two synods in North America, the Danish Church and 
the United Evangelical Lutheran Danish Church. They comprise with 


162 THE LUTHERAN WORLD CONVENTION 


their activities about 100,000 members, surrounded by more non-church- 
going Danes. The two synods are each supported by an Aid Society from 
abroad, one the Grundwigian Committee for a Danish-American Mission 
of 1870, and an Inner Mission Committee of 1893 for the United Evan- 
gelical Lutheran Danish Church. Both Aid Societies are sending pastors 
to America and continue frequent intercourse with America. 

“The Danish Church in Foreign Parts” and “The Danish Society for 
the Propagation of the Gospel among Scandinavian Seamen in Foreign 
Seaports” are active. The Danish State is granting aid to Seamen’s Mis- 
sion, which is tending fifteen stations. 

The Finnish diaspora in North America has the same history as the 
Swedish one. Having received scant support from the home church, the 
emigrant pastors succeeded in organizing the Suomi Synod in 1890, which 
today has thirty-six churches and a theological seminary and speaks of 
100,000 Finns as belonging to Suomi Synod. 

The Finns who speak Swedish have joined the Augustana Synod in 
large numbers. Others have organized the “National Church” and again 
others representing the Lastadians, the Apostolic Lutheran Church. 

Five thousand Finns speaking Finnish but living in Sweden and seven 
thousand of them living in Norway are taken good care of by their respec- 
tive church authorities. There are a few thousand Finns who have their 
transient abode on the borders of Sweden and Norway, and who are looked 
after by Seaman’s Mission men. 

The Finnish Diaspora Mission assumes a peculiar position in Ingerman- 
land. Petrograd (St. Petersburg) lies in the midst of this province. This 
Finnish Mission (Diaspora) Church originated in the 16th century in the 
times of the Swedish reign and comprises about 140,000 souls who have 
clung tenaciously to their faith and their nationality. Their twenty-eight 
Finnish congregations received their pastors from Finland, which circum- 
stance was a furtherance of community. With respect to administration 
they belong to the Lutheran Church in Russia. Before the Revolution 
there were two of the congregations in St. Petersburg, the one using the 
Russian tongue, having 30,000 souls, the other, speaking Swedish, com- 
posed of 6,000 souls. Under the Bolsheviki misrule these two Finnish dias- 
pora congregations had to endure the same persecution and destruction as 
the Church in Russia in general, only two Finnish pastors remained. Hav- 
ing lost most of their shepherds and watchmen, a large part of the flocks 
scattered and the church buildings became the sporting grounds for hire- 
lings and thieves. There were here and there faithful officials and loyal 
laymen who tried to prevent the sheep-stealing and the tearing-down of 
the fences. Attempts were made across from Finland to ward off the 
destructive elements by conservative speakers and popular Christian liter- 
ature; the efforts in the right direction were in vain; the Bolsheviki’s 
anti-Christian policy prevailed. The same has to be said of the other Fin- 
nish Diaspora churches in Russia—Olmets (1,500 souls) on the Artic Sea, 
and some places in Siberia (2,000 souls), where the Finnish State had 
formerly supported three pastors, they were forced to leave their field 
of labor. Nothing sure is known today about the condition of things in 
that part of Siberia. 

The relation to and connection with other Lutherans of other countries 


THE LUTHERAN WORLD CONVENTION 163 


particularly with respect to the Diaspora question, has always lain near 
to the heart of the Swedish Church. It is in the nature of things. The 
border lines of the Diaspora are not rigid but liquid and help enters 
where it is most needed regardless of what has called it to action. 

After the long contest in the times of the Reformation, at one session 
of the Council of 1593, of Upsala, the chairman comprised the delibera- 
tions in that vigorous expression: “Sweden has now become a man and we 
all have one Lord and one God,” and since then and through all times 
our Lutheran faith has been the most precious jewel of our people. 
Sweden’s opposition to Rome is still strong, has even grown stronger than 
in other Northern lands. This sentiment has found its expression in a 
remarkable manner last year. Last summer 200,000 churchgoers in Sweden 
voted in 1,200 churches their protest against the theft of old St. Jakobi 
Church at Riga. 

The first conflicts with Papism and Calvinism being victoriously ended 
by Lutheranism, the Swedish Church—the Northern Church, had gained 
the advantage of uniformity. 

If ever the Reformed Spirit forced itself in through the sects, the 
Swedish Church had not to experience that tenacious antagonism prevail- 
ing there where the Reformed Church is found in the same country. Dur- 
ing the time Lutheran order was maintained in the Swedish Church in 
the strict spirit of orthodoxy, Sweden was often called “Suevia ortho- 
doxa” (in the 17th and 18th century). 

To Sweden has been given the providential call to save the harassed 
Lutheran Church from ruin. Gustavus Adolphus entered the Thirty 
Years’ War in order to help the German Princes and Estates, but chiefly 
to stem the Roman wave which threatened to submerge the Evangelical 
faith. Gustavus Adolphus, in his parting speech to the assembled estates 
of his kingdom, done in 1630, said it was his intention before all else to 
set free his assailed and suppressed brethren in the faith from the 
papal yoke; this he was hoping by the help of God would happen. “And 
it did happen with God and our victorious weapons.’ Also the church- 
order he introduced in the country through which he marched with fly- 
ing banners was a token of thanks given by him for the Lutheran Faith 
his Swedish people had received by way of Wittenberg. Grateful and 
with modest pride we Swedes read the inscription on his monument :— 
“Gustavus Adolphus, the Christian Hero saved to the World at Breiten- 
feld Liberty of Faith.” Sweden became one of the guarantors, sponsors, 
of the Peace of Westphalia, 1648, and the foremost protective power of 
Protestantism in Europe, a position which later on was assumed by Prus- 
sia and England. Before Sweden’s short period of military glory came 
to an end, King Karl XII succeeded in insisting by the Treaty of Altran- 
stedt, 1707, that to the Lutherans in Silesia complete religious liberty 
and equal rights with the Catholics was fully assured; 117 churches and 
parochial schools and much Church property had to be restored by the 
Catholics. By this act the future of the Lutheran Church in Silesia was 
made secure for all times. It awakened a joyous echo in our Jand, when 
by instigation on the German side the bicentenary of the Altranstedt 
Treaty was celebrated in a becoming public manner, remembering Swed- 
en’s exalted position as a Protestant power. 


164 THE LUTHERAN WORLD CONVENTION 


Both Gustavus Adolphus and Karl XII believed themselves under per- 
sonal obligation to the Protestants. History is a witness to their wise fore- 
sight. Their people thank them for it. Our Swedish people have always 
felt that we have a part and share in a great inheritance, that we, with 
other Protestant nations bear a common responsibility and are pre-emin- 
ently in sympathy with the Germans in the land of Luther, who delivered 
to us the prayerful spirit of Luther and his associates in the Reformation. 


In the 17th and 18th centuries the Swedish Embassy’s church in Paris 
opened its doors to the French Protestants and not hesitatingly to their 
“pastors unto the Cross,” offering it to them as a place of refuge. This 
Swedish Church acquired honorable mention as a kind of mother church 
of French Lutheranism. This is one of the most beautiful remembrances 
of Evangelical Diaspora by the Swedish Church. 


It may perhaps not be without significance that we are able to trace 
back the friendly relations between the German and Swedish Lutheran 
Churches in the Diaspora. In 1697, according to church records, a “Ger- 
man Lutheran Pastor of the Augsburg Confession was installed (in the 
Swedish Church) as under the protection of H. M. the King of Sweden, 
‘Under his wings, next to God, the Christian Lutheran Religion is rest- 
ing.’ Divine Service was had likewise in Swedish as also in German 
freely.” 

The German pastors at Stockholm and G6teborg have yet to-day seat 
and vote in the respective Swedish Consistories;—a reminiscence of the 
close relations of former times. This hospitality in the Diaspora has often 
been responded to by the German side. I like to remember especially how 
kindly the Swedish congregation in Berlin was received in the Domkan- 
didaten-Stift for a number of years. The German Evangelical Church 
in Rome has always been a place of refuge for Swedes. 


The obligation to help suppressed Protestant co-religionists has become 
a tradition with us. Language difficulties do not admit it easily any more 
to help each other out as was done in the times of Gustavus Adolphus 
and Karl XII, when Sweden by her possessions on the east shore of the 
Baltic had large districts where German was spoken. Sweden’s sword 
and word does not count so much any more. The help Sweden is render- 
ing now is taking the form of Church collections and private gifts often 
of considerable amount. We can find it in our church archives how our 
congregations in the 17th, 18th and 19th centuries, time and again, and 
that often, have opened their hands liberally to Church bodies and single 
congregations. Here are some names: Augsburg, Silesia, Moscow, 
Worms, Speyer, Hagenau, Kassel, Mannheim, Wetzlar, Zerbst Zwei- 
briicken, Wittenberg University, Constantinople, Waldensians in Pied- 
mont, etc. Two immense folios in the Royal Archives bear eloquent wit- 
ness to the extensive collections made for the Salzburg Emigrants in 1732. 
In 1699 a collection was raised throughout the kingdom for French Pied- 
montese Protestant fugitives who for a time had sojourned in Switzerland, 
but now for the sake of their faith had to leave altogether their home- 
land, houses and properties. The Swedes’ helpfulness does not stop there. 
In 1703 a collection was lifted by the Greek Catholic archimandrite of 
the Athanasius Monastery at Thessalonica in Thessaly, Greece, “to the end 


THE LUTHERAN WORLD CONVENTION 165 


that there be set free from Turkish slavery as many of their Greek 
brethren and sisters as possible.” 


We cam see plainly that at all times a deep feeling for fellow Christians 
in need, genuine sympathy, a super-national feeling for belonging together 
in Christ was alive in the hearts of the Swedes. This is a national tradi- 
tion kept alive to this day. 

The Swedish Church will not cease being the intermediary when help is 
to be transmitted effectively. This is done ordinarily by a general collec- 
tion on Reformation Day, distributed by the Gustavus Adolphus . Society 
at Stockholm, Lund and Goteborg. The collected means used to be quite 
abundant. In 1915-22 there came in Crowns 278,934. Besides these, there 
came in collections in 1916-20 for evangelical churches in Flanders which 
had suffered by the war to the amount of 193,120 Cr., 90,000 of these for 
prisoners of war in Russia. 

These means in the hands of Gustavus Adolphus Society go either 
directly to evangelical congregations all over the world or indirectly to 
the German Gustavus Adolphus Society, which is doing honor to our land 
by connecting the help offered to Christian brethren in Diaspora with the 
name of a Swedish king; or lastly, to the Lutherische Gotteskasten for 
further distribution. The largest part goes to the support of Lutheran 
Diaspora churches. During the late distressful years the largest part of 
the means directly distributed by the Swedes was transmitted to German- 
speaking Lutheran congregations. This agrees fully with the churchly 
traditions spoken of above. 


The way of procedure of our Gustavus Adolphus Societies is in accord 
with the hero’s thoughts and those of his nation. It is our well determined 
will that our help go out first to our Lutheran brethren in distress. But 
in no way dare the Gospel be laid in fetters to the detriment of the nation 
nor dare mercifulness be fastened in confessional bandages. We hope 
and we believe that the Gustavus Adolphus Society will go that way in 
Luther’s land. 

When in the middle of the former century there awoke greater interest in 
the cause of Foreign Missions, the solicitude for our brethren in Diaspora 
seemed to abate in the consciousness of churchmen. However, when dis- 
tress became great and spread everywhere, the low fires of our love flamed 
up again; we thought anew of our permanent obligations and remembered 
our traditions, with not the least idea of doing less. 


During and after the World War relief work was richly developed. 
Repeatedly there were abundant collections of money and other materials 
destined for those who were suffering from the war and for the peace. 
Divers societies and single persons rendered help in various ways, and 
as a rule ministers, ministers’ wives and church members were found in 
the front ranks of the ready helpers. Within three years twenty-two 
million Swedish crowns, were collected, including the millions which went 
to Russia. 

In this connection I like to make mention of an “Aid to Pastors” and 
“The Samaritan Gift” which latter was specially meant for some con- 
gregations and institutions in Germany. The start was made and the 
Swedish bishops assigned its operation to the Board of Directors of Dea- 


166 THE LUTHERAN WORLD CONVENTION 


conesses of the Swedish Church, which is on equal footing with the Board 
of Directors of Missions. 

It is a matter of great joy to me to witness the gladsome willingness 
to sacrifice in making up these splendid collections. We never have seen 
anything like it. “The Samaritan Gifts” alone amounted to Kr. 630,000. 

The Inner Mission of the Finnish Church which has its center at Sorda- 
vala on the north coast of Lake Ladoga, near the Russian border, is 
making herself ready through her Bible Institute and distribution of 
literature, to take part in the evangelization of Russia. The mission is 
far too small to tackle the enormous task alone, but here is a work that 
concerns the whole Lutheran Church. 

I fully know how to estimate the importance of concerted action on the 
field of labor of Lutheran Diaspora, in order to achieve the best possible 
results for our Evangelical Lutheran Church. I have lingered in speaking 
of the charitable efforts of my own country while displaying its growth 
in matter and spirit. I believe that the churches of other northern lands 
treat the cause of Diaspora in about the same active way. There has 
been developing within the last few years a grand auxiliary society which, 
to some considerable amount, is extending into the region of Lutheran 
Diaspora. Different organs have been active in it; they were as a rule, 
free associations. As leading men from different countries are present, 
they might be disposed to give more information about this matter. 

In Denmark the “Relief for Evangelical Churches in Europe” which 
was organized at the International Church Council at Copenhagen, 1922, 
called “Bethesda Conference,” is supporting 140 churches and institutions 
in eleven countries. It is said that Denmark has granted aid amounting 
all in all to twenty-five million crowns to sufferers from the war. 

In Norway likewise have been organized Relief Societies and many 
million crowns have been disbursed intelligently. 

Finland, up to modern times, has stood aloof from Lutheran Diaspora. 
It could hardly be otherwise during the Russian regime. During and 
after the World War conditions in Finland were of such a nature that 
Finland herself is telling yet of cruel persecutions, murder, bloodshed 
and wanton destruction. At present Finland is stepping forward with a 
will to render help. The start was made by the chairman of the Gustavus 
Adolphus Society, Prof. Rendtorff, on a journey through Finland in the 
summer of 1921. The Church of Finland has appointed a special Dias- 
pora Committee with advice to look after the Lutheran congregations in 
Ingermanland. Means are sent to the Gustavus Adolphus Society in 
Germany. (a good synonym for Gustavus Adolphus Society would be 
“Diaspora”), which is now under stress in her own homeland nearly as 
much as among her Diaspora. 

A common central committee or some other similar body might be of 
advantage, if the apparent danger could be avoided of limiting the churchly 
independence of the several countries, by which united activity doubtless 
would suffer. But a sort of central office might nevertheless be created, 
from which a “look out” over Christianity could be maintained and in- 
formation gathered. This office would report on conditions, the worst or 
the best and how help be rendered in the best way. It would get first re- 
ports of help rendered, would clarify the situation and explain matters to 


THE LUTHERAN WORLD CONVENTION 167 


prospective donors. Such centralizing would afford dispatch to business, and 
would be of decided advantage in these strenuous times when the lands 
where the willing givers live are flooded with petitions from suffering 
congregations, institutions and private parties, even from another faith. 
It is delicate business. 

Our Lutheran Church has the very great task to perform, in the ade- 
quate maintenance of her Diaspora. Each Lutheran country is under 
obligation to support its diaspora; this comes first, but never exclusively. 
Each country with its Diaspora has a share in the same inheritance from 
the Mother Church, and each country with its Diaspora has the same 
command of God with respect to the coming of His Kingdom. The same 
is to be said of the Evangelical Lutheran Church in her totality towards 
her Diaspora. 

This close relation has been more or less forgotten for a time. Now 
we are experiencing a turning of the hearts of the fathers to their children 
and of the children to their fathers. It is a gladsome sign of new life, 
that this Diaspora problem has found a distinct voice at this first Ecu- 
menical Lutheran Council. 

Not only the Diaspora problem will gain by this World Convention; no, 
there will be a mutual giving and taking. The dispersed and oppressed 
will get their share in the rich spiritual values of the great communion 
of believers, they will be supported by strong arms. Else life will wilt 
and be crippled. 

Again these experiences serve us for a stirring up and testing. We 
get a bitter-sweet taste of a pilgrim’s longing for home and are made 
to feel increasing love for our Mother Church. 

No one has spoken so plainly of our Eccumenical obligations and the 
resulting promises in our taking care of Diaspora as St. Paul, I Cor. 
12: 20-22. 

The showing of love often gives the most to the giving. This is our 
blessed experience in our country. 

The Lutherans in the Diaspora are ours. We dare not lose them! 


GENERAL DISCUSSION 


General Superintendent Dr. Zoellner, of Muenster, opened 
the discussion of care for the Lutherans in the diaspora. 
He took up especially the statement of the first speaker for scat- 
tered Lutherans presupposing a Lutheran national church as sub- 
ject and as object. This is, of course, the normal and the simplest 
form of such care. Nevertheless, it must not be forgotten that 
in districts, even of foreign lands, where there is a united or- 
ganization of the Protestant churches, there exists a great num- 
ber of congregations which are really Lutheran. Southern 
Brazil is an illustration. The Lutheran Church is interested in 
seeing that these congregations are not lost to it. It must there- 
fore keep the closest possible touch with the methods of diaspora- 


168 THE LUTHERAN WORLD CONVENTION 


work that are best adapted to such districts. Indeed, it would be 
desirable that in the directorates of the society that cares for this 
work there should be some members who would be in a position 
to look after the Lutheran interests in such mixed territories. 
The Gustavus Adolphus Society has not only tolerated confes- 
sional distinctions, but furthered them. Even from a Lutheran 
point of view, its work should receive welcome and thankful 
recognition. This brought the speaker to the mention of the 
Evangelical V ereinslutheraner in the United Church of the older 
provinces of Prussia. He emphasized their relatively large num- 
ber, the difficult situation in which they are placed, and their 
importance for Lutheranism in the great and originally pure Luth- 
eran provinces of Prussia. “The German Lutherans,” he con- 
cluded, “can no longer render financial aid to foreign lands, as 
heretofore; they themselves are in such need that they are forced 
to rely on the help of their brethren abroad. But with that which 
God has left them they must and will continue to serve wherever 
their help is needed.” 

Pastor Huebener, of Muiltitz: “Among the really exalted im- 
pressions of these days is the consciousness that our work is 
moving in the same channels with that of the apostolic church. 
In that church there was created a diaconate (Acts 6), and care 
was given for the support of the churches scattered through 
the East (II Corinthians). Questions of organization and ad- 
ministration are altogether secondary to the works of Christian 
love. At the present moment we do not know whether this 
World Convention will adopt resolutions for organization, or 
what form such resolutions are likely to take. The important 
thing is that we prove to the world by our deeds, by faithful mis- 
sionary work and by equally faithful care for our fellow-believers, 
that our Church is moved and led by the Spirit of the Lord. We 
do not underestimate the work of other organizations, indeed we 
are glad that they work peacefully side by side with us; but we 
venture to claim for the work of the Lutheran Gotteskasten, 
which is frequently misunderstood; also generally speaking, for 
all the work of this kind done by the Lutheran Church both in 
Germany and elsewhere, that it is primarily work for the souls of 
men. It does, indeed, seek to relieve external distress, but it 
cares above all for the question whether the needy congregations 
accept the seventh article of the Augsburg Confession, whether 


THE LUTHERAN WORLD CONVENTION 169 


they adopt a clear attitude toward the means of grace. Yesterday 
this was laid upon our hearts; it will continue to be the standard 
of our action. God be praised! our work has gone forward; 
but we need more courage and fidelity for the support of our 
Lutheran fellow-believers.”’ 


Pastor Dr. Zoeckler, of Stanislau: “As pastor of a diaspora 
congregation, numbering scarcely 3,000 souls, and as the repre- 
sentative of a diaspora church which, in a population of 8,000,000, 
contains scarcely 30,000 Evangelical Lutherans scattered among 
almost two millions of other faiths, I rise to speak a word of 
thankfulness for the great strength and inspiration which has 
come to us representatives of the diaspora here at the World 
Convention. We need this, if we are to stay at our difficult posts 
and fulfill the duties that have been laid upon us. 


“T would like briefly to emphasize those duties. The work 
for the diaspora is often conceived solely from the view-point 
of the word of Scripture, ‘Strengthen that which is about to 
die.’ To save congregations that are threatened with destruction, 
to lighten their material burdens, to help needy pastors and teach- 
ers—these are necessary duties in diaspora work, and are im- 
posed by brotherly love. But the work dare not be restricted to 
these things. The diaspora is not to die, but to live. When, 
thirty-three years ago, as a minister of the Danish Lutheran mis- 
sion to the Jews, I first learned to know the German Evangelical 
colonies scattered throughout Eastern Europe, from the Car- 
pathians to the Caucasus and as far east as Siberia, I was 
convinced in my heart that God, who had spread these little out- 
posts over the whole of East Europe, must have had some pur- 
pose for them. This purpose cannot have been merely that they 
were to be the bearers of German culture. That, indeed, they 
have been; but a people that is striving for the highest ends can- 
not accept its cultural mission as its ultimate and most important 
task. These diaspora communities in Eastern Europe are pre- 
ponderantly Evangelical Lutheran communities; from the time 
German emigrants founded them a hundred or a hundred and 
fifty years ago, and from then on, they took with them, as their 
richest treasure, their Bible and their Luther’s Catechism. To 
be sure, the Word of God was not always a power in these com- 
munities. All too often the power of faith and the vigorous 
religious life withered in the thirsty wilderness of their environ- 
ment in which these little communities were planted. The dan- 


170 THE LUTHERAN WORLD CONVENTION 


gers of isolation, the difficulty of adequate spiritual care and the 
pressure of material want worked together to produce this result. 
But what would these communities be, if the Gospel of Christ, 
the living and the crucified, were a power within them? They 
would be candlesticks from which the light of the Gospel would 
shine out into an environment that did not share their faith; 
congregations of witnesses, in whom Greek and Roman Catholics 
and Jews would learn the power of the Gospel. This is the task 
which God has given to our Lutheran diaspora in Eastern 
Europe, and in order that this task may be the better and the more 
completely accomplished, let us unite all our energies in working 
at it. 


“There is one problem that, especially in recent years, has in- 
creasingly agitated our diaspora communities. I think especially 
of the great Lutheran diaspora in Poland, where the whole church 
is in reality a diaspora church. In my own country Lutheranism 
is dependent chiefly on German colonization. Seven-eighths of 
our congregations are of German origin and are still German. 
The question arises: “Can these congregations which, in conse- 
quence of the World War (we have no right to conceal or hide 
the fact), have become keenly conscious of their connection with 
the great German people and of their own German character, 
can these congregations accomplish their missionary task in a 
Slavonic—Polish or Ukrainian—environment?’ The demand 
has been made that for the sake of their missionary work these 
congregations shall give up their German character to some ex- 
tent, and for the sake of the Kingdom of God, cease to oppose 
a development which would carry them over into another people. 
I believe it right to say even here that the greater part of our 
congregations in Poland do not accept this point of view. We 
believe it is possible to unite loyalty to the people of our fathers 
—to whom we feel ourselves bound not only by the bond of 
blood but by countless other ties which have been created in this 
very time of suffering—and loyalty to the Gospel, which demands 
that we be ready to give an answer and a testimony to every man. 
We think of the example set by the modern Balts, who, in the 
face of difficulties, have held true to their people, and through | 
whom the Gospel has nevertheless come to the peoples among 
whom they are placed. I would emphasize the fact, however, that 
we feel ourselves entirely at one with our Polish fellow-believers 
in that which is the main thing, in the certainty, namely, that we 


THE LUTHERAN WORLD CONVENTION 171 


have been put among the Polish people in order to testify to 
the Gospel. May the true understanding of the tasks of our 
diaspora prevail everywhere, and may our eyes be fixed upon the 
true goal and on our relation to our exalted Saviour, and so 
may we be helped through the problems of the present that all 
trivial things may disappear, and the name of our Lord and 
Saviour be glorified through His weak members, even through 
the Lutheran diaspora in Eastern Europe. 


“The problem, how to combine the two things,—loyalty to the 
Gospel which compels us to world-embracing love for all men 
and to the joyful discharge of the duty of witness-bearing; and 
loyalty to our own people, which according to the Lutheran valua- 
tion of earthly ordinances, is also a moral duty—this problem does 
not exist only for Poland, but in many other places it is a burning 
problem for the Evangelical diaspora, and we must endeavor to 
see it more clearly and solve it better. We would attempt its 
solution, looking to the great apostle who loved his people Israel 
with a burning love, and who has showed us in his own person 
how, when the love of Christ glows in the heart, it is possible 
to combine the two things and be to the Jews a Jew and to the 
Greeks a Greek.” 

Dr. Haccius, Director of Missions, from MHermannsburg: 
“I would ask that the following statement be kindly received. I 
wished to make it last evening with reference to Foreign Mis- 
sions and today with reference to the work of the Lutheran 
Church for the diaspora. Because the time is short I shall make 
it very brief. It is a matter of immeasurably great importance 
for missionaries and pastors and their congregations, placed often 
on lonely posts, surrounded by heathenism, by other churches, by 
aggressive sects and by a world that has fallen away and become 
anti-Christian, that the home-church be firmly grounded, with 
clearness and inner sincerity, upon the Holy Scriptures of the 
Old and New Testaments, and rest upon the confessions drawn 
from and agreeing with these Scriptures, so that they may know 
that they have behind them an Evangelical Lutheran Church, 
which supports them. From the Lutherans in the union an appeal 
has been made to the Lutheran World Convention for a larger 
fellowship and that they may not be regarded as Lutherans of 
lower grade. This is not a matter of our personal attitude to- 
ward individuals, whose Lutheranism we do not doubt. It is a 
matter of our opposition to the union and to the United Church, 


172 THE LUTHERAN WORLD CONVENTION 


which is really not a church at all, but a political creation which 
has been the cause of much confusion. We would have a con- 
fessional Lutheran Church, and this is a matter of vital interest to 
our foreign missions and to the Lutheran diaspora in foreign 
lands. Our missionaries, pastors and congregations are looking 
with eager expectation to this Lutheran World Convention, and 
inasmuch as this convention has in these days, and especially on 
the second day, expressed its attitude to the Lutheran Confes- 
sions clearly and definitely, we can have good hope from it, es- 
pecially if it translates its attitude into deeds. There are many 
who fear that a confessional church will be a petrified church. 
But that fear it not well-grounded. A confessional church is a 
church built on a rock, through Him in whom we believe and 
whom we confess. Jesus Christ, crucified for us and risen from 
the dead, is the living rock, from which streams of living water 
flow to the heathen world and to our dispersed and scattered 
fellow-believers, in the faith that worketh by love, for the sal- 
vation and gathering of souls, to the edification of our beloved 
Lutheran Church and to the praise of His Name.” 


Dr. Kropatschek, of Klotzsche (Dresden): “Dr. Haccius has 
raised the serious question whether a Lutheran Church is possible 
within the union, and has answered it in the negative. In all 
thankfulness I agree with him. At the same time I am thank- 
ful for the unanimous adoption of the declaration of our Com- 
mittee on Education, with its emphasis on the value of the Small 
Catechism for the. training of the young. We think of the 
children of our emigrants in all countries; the Catechism will 
unite them. But here in Germany, too, we have a new kind of 
diaspora; in Saxony, for example, in Hamburg, and elsewhere. 
In many places we have no teachers who are willing to make their 
instruction accord with the Scriptures and the confessions. We 
need greater support from Lutheran parents to assure a training 
for their children which will be in harmony with the Scriptures 
and the confessions. The publications of the General Lutheran 
School Association testify to this kind of diaspora-work in Luth- 
eran Germany. We must teach our children the Catechism at 
home, for the school fails to do so.” 

Seamen’s Pastor Thun, of Altona: “The Lutheran diaspora 
on the water is a part of the Lutheran diaspora. The Seamen’s 
Mission ministers to hundreds of thousands of seafarers of all 
nations. It has a two-fold character,—a national and a confes- 


THE LUTHERAN WORLD CONVENTION 173 


sional. If the one divides, at times, the other unites. The work 
of the German Lutheran Society for the Care of Seamen is the 
one work of love in which all the Lutheran churches of Ger- 
many unite, and one result of the World Convention has been 
to strengthen relations and knit new ties to other Lutheran sea- 
men’s missions. We are bitterly in need of this aid today, for 
our network of foreign stations is destroyed. Therefore we con- 
fidently ask that the seamen’s missions of other Lutheran coun- 
tries will grant our seamen the hospitality of their seamen’s 
homes, where we are not able to offer such hospitality.” 

Licentiate Dr. Nagel of Breslau (Lutheran Free Church) : I 
would direct attention to one small part of the Lutheran diaspora- 
work, namely, to that in Switzerland. Switzerland is the play- 
ground of the world. Travelers from all lands go there. We 
must provide church-care for the many Lutherans who are tran- 
sients and for those who settle there. Some decades ago, members 
of the Evangelical Lutheran Church of Prussia moved to Switzer- 
land and found themselves in complete ecclesiastical isolation in 
that Reformed country. Our governing board sent a pastor, 
provided his support, and rejoiced in the opportunity to serve, 
through this pastorate, the Lutherans of all lands, so far as they 
might desire spiritual ministration. To keep this pastorate in 
existence was not an easy matter, especially during the war. The 
ground that had been bought for the erection of a church had 
to be sold to provide money for the pastor’s support. Mean- 
while the pastor has died and a new pastor (Hoerschelmann) 
has been sent. He is located in Zurich. The Lutheran Gottes- 
kasten has supported the work in the kindliest manner, but if it is 
to grow as it ought, it requires the active participation of the 
Lutheran churches of the whole world. It is for this that I plead. 
I thank the Gotteskasten heartily for its co-operation. It has the 
high honor that in all of its diaspora-work it supports the prin- 
ciple for which the Lutheran Free Churches of Germany especially 
stand, viz., that the Lutheran Church must be, first of all and 
at all costs, a confessional church. 

“Tt has already been said here that there is a strong trend toward 
Lutheranism among the young people in our schools. I believe I 
may venture to say that in large circles of our people there is 
a genuine hunger for a Lutheran Church. Through this time of 
deep religious questionings and hot religious conflicts there runs 
a powerful desire that the leaders will show the way to a clear 


174 THE LUTHERAN WORLD CONVENTION 


and firmly grounded Lutheran Church. That leads me to touch 
upon what General Superintendent Zoellner has said. I believed 
that I could detect in his words a strong undertone which in- 
dicated that, as a Lutheran, he did not feel so very comfortable 
in the union. For the United Church is not a Lutheran Church. 
If it be said that the Lutheran Church has remained within the 
union in those congregations where the preaching is Lutheran, 
then we must ask in all seriousness, ‘What kind of a Lutheran 
Church is it that is obligated, contrary to the Lutheran Confes- 
sions, to maintain church and pulpit and altar fellowship with 
congregations, and members of congregations, whose confes- 
sions are repudiated by the Lutheran confessions as full of 
error?’ Do not misunderstand me. I do not think, even re- 
motely, of denying the Lutheranism of the honored Lutheran 
brethren in the union. I thankfully confess that it is a great 
joy to me to meet here with those to whom we are bound by so 
many ties. But if General Superintendent Zoellner wishes that 
the Lutherans in the union shall receive some strengthening from 
the Lutheran World Convention, it seems to me that no greater 
strengthening can come to them than this,—The First Luth- 
eran World Convention sets before them as the goal for which 
they should strive-——“We must go through with it, we and our 
congregations, until we have a confessional Lutheran Church.’ ”’ 

Dr. von Zeller, President of the Consistory of Stuttgart: “In 
the name of the Evangelical Lutheran Church of Wuerttemberg, 
I would have many things to say. It is a church which for ages 
has stood in the closest relations with Switzerland, a church which 
long ago recognized the ecumenical task of Lutheranism by its 
care for fellow-believers ini Hungary and Transylvania and for 
more than a hundred years has been active in the work of mis- 
sions. Because of the shortness of the time, however, I would em- 
phasize just one great point upon which we, whose ears have just 
detected a tone of conflict, are all agreed. It is the wish that the 
Bible, which Luther put into German, for his beloved people, may 
become more and more the people’s book, read by the people and 
prayerfully meditated on by them. I plead with the pastors. 
Guide your congregations into the understanding of the Bible by 
diligent cultivation of Bible classes and by the use of editions 
of the Bible with brief explanations—our Wuerttemberg Bible 
Society has recently published such an edition—and do all you 
can to see that in family devotions the Bible itself is used, not 


THE LUTHERAN WORLD CONVENTION 175 


merely in isolated sayings, taken from it and provided with 
comments by an editor, as is common in the books of family 
devotion, but by means of large passages which take the reader 
through the whole Bible in a course of several years, and which 
are accompanied by prayers that lead the reader to its prayerful 
use. What I have to say can be put in one brief word, Amica 
Augustana amica formula concordiae, magis amica Biblia (‘Dear 
is the Augsburg Confession, dear the Formula of Concord, but 
dearer still the Bible’).” 

This closed the discussion of the diaspora. It had been in- 
terrupted by the discussion of the resolutions. 


THE CONCLUDING MEETING 
Friday, August 24, at 8 P. M. 


The delegates gathered in open session in St. George’s Church. 
The closing address by Prof. A. R. Wentz, Ph.D., D.D., of 
Gettysburg, Pennsylvania, had as its theme: 


IMPRESSIONS MADE BY THE CONVENTION 


Dr. Wentz said: 


On the eve of our departure from the scene of the first Lutheran World 
Convention and looking back over the sessions of the Convention itself, we 
delegates find that we have received a multitude of impressions. Permit 
me to mention out of this multitude of impressions only four: 

1. The distinct impression that the Convention by the grace of God 
has achieved success. Beyond the most sanguine hopes of those in whose 
hearts the idea of a Lutheran World Convention was born, beyond the 
most delightful dreams of those who have labored for years at the prepa- 
rations for the Convention, and beyond the fondest expectations of the 
great multitude of those who have been praying these days for the pros- 
perity of the Church of the Reformation—the first Ecumenical Council 
of the Lutheran Church has been a success. In the number of those who 
accepted the invitation to attend the convention, in the high degree of un- 
animity with which the appointed delegates were permitted to be present 
in person, in the devout spirit that characterized our services of worship, 
in the high grade of scholarship and churchmanship that characterized 
the prepared addresses of the Convention, in the many personal contacts 
that were formed and in the general spirit of brotherly love and Christian 
fellowship that prevailed throughout, and in the high significance of the 
practical conclusions reached in this afternoon’s session—the first Ecu- 
menical Council of the Lutheran Church has been a distinct success. For 
this we lift our hearts in sincere gratitude to God and pledge anew our 
loyalty and our energy to the great Head of the Church, our Lord Jesus 
Christ. 

2. The distinct impression of the manifold character of the Lutheran 
Church. From many lands we came, and with many tongues. From 
nations that are hoary with age and from nations that are still in their 
infancy, from Occident and from Orient, from chilly North and from 
sunny South, old and young, white and black, with a great variety of 
special problems, with a great diversity of particular interests, we came. 
So that the Convention itself set forth in very concrete form the ecumenical 


176 


THE LUTHERAN WORLD CONVENTION 177 


character of Lutheranism, even before the excellent address of the Con- 
vention President on that subject. Varied as the nations of earth them- 
selves, varied as the clouds that from day to day passed over this beau- 
tiful city in which we were met, but stable as the hills that are crowned 
by the Wartburg, our sitting down together at the Convention table and 
our daily deliberation in common on these themes so vital to our faith 
gave forceful expression to the truth that the sun never sets upon Luth- 
eran soil, that around the globe there stretches a glorious belt of Luth- 
eranism, and that wherever there are human beings capable of worshiping 
God, irrespective of their race or language or color, there the Lutheran 
Church may flourish. 

3. The distinct impression of the essential unity of the Lutheran Church. 
That such a representative gathering of Lutherans from all lands, setting 
forth so concretely the manifold character of the Lutheran Church, rep- 
resenting such a variety of church government and embodying genuine 
differences of opinion on questions of practice, could sit for five days and 
in brotherly love discuss the common problems of Lutheranism and to- 
gether plan for the future prosperity and extension of the Lutheran 
faith, was possible only because beneath the superficial and external dif- 
ferences there is genuine unity of spirit. This essential unity of Lutherans 
in all lands was profoundly felt throughout the Convention and more than 
once filled our hearts with songs of praise. This essential unity of the 
Lutheran Churches throughout the world, so manifest during the past 
week, is far more important than any external union of those Churches. 
It rests primarily upon our common faith in Christ as aur Saviour, our 
common acceptance of the Bible as God’s Word and the only infallible 
rule of faith and practice, and upon our common acceptance of the 
confessions of the Church. This essential unity of the Lutheran Church 
all over the world is one of the most distinct impressions gained by the 
delegates to this first Ecumenical Council of the Lutheran Church. 

4. The distinct impression that a glorious future lies before our Luth- 
eran Church. Not the smallest element in the success of the Convention 
that has just closed must be seen in the fact that the Convention did not 
rest with a consideration of abstract themes but definitely addressed itself 
to practical problems and so directed its eyes to the future. The resolu- 
tions that were adopted with such a high degree of unanimity at the 
business session today gave assurance that the first Lutheran World Con- 
vention shall not be the last one. Henceforth the Lutheran Church of the 
world will be able to speak as a unit. The strength of the whole will be 
made the strength of each several part. Across the oceans, beyond the 
seas and rivers and mountains, levelling the fences of nations and breaking 
through the barriers of language, there will soon stretch a cord of unitary 
Lutheran organization, a cord that it is hoped will grow stronger and 
stronger with the passing of time and so will help the Lutherans of all 
lands towards_the realization of the prayer of our Lord “That they may 
all be one.” |; Many of us go away from this first Lutheran World Con- 
vention with High hopes that what has here been done is really the begin- 
ning of a new period in the history of the Evangelical Lutheran Church. 
Millions of prayers will ascend to the throne of grace that these hopes 
may be realized and that the Lutheran Church with all her glorious his- 


178 THE LUTHERAN WORLD CONVENTION 
f 


tory may through this first Lutheran World Convention be granted a still 
more glorious future. 

I must not close without expressing the thanks of the delegates from 
America for the very cordial manner in which they have been received 
by the other delegates of the Convention, and for your kindly considera- 
tion at all times for those of our number who are weak in the German 
language. We carry back with us to America the most pleasant recollec- 
tions of our sojourn here. 


Immediately before Wentz’s address, Bishop Danell, of Sweden, 
said: ““No words can express the feelings that are in our hearts 
in this hour. For this reason I would prefer to be silent. May 
the poor and inadequate words that I now speak be to you a sign 
of the inner feeling of my heart, and of my desire to bring my 
heart near to yours, nay, to place my heart in yours, so that, with- 
out words, we might suffer and wait and hope together ! 


“Some years ago I heard a story. It was said that a voice 
had been heard speaking out of another world, the real and 
eternal world. A great people was then in the midst of a bitter 
struggle. It was a people that rejoiced in labor and knew how 
to labor with effect. It surpassed other peoples in civilization 
and culture. It was fighting in the expectation that it would be 
victorious and would become still greater. The voice from the 
other world said, so I was told,—‘‘Know that this people is to 
be humiliated deeply, more deeply than anyone now thinks or 
dreams ; but know, too, that in time, though that time may be long 
in coming, this people shall rise again from its ruins and be 
built up anew as a glorious building. 

“The exact words I cannot guarantee, and they matter not. 
But the truth of their content is certain. That people is some- 
thing different than any one or other nation, any one or other 
political state. That people is all humanity, and the core of 
humanity is Christendom. This people had become proud and 
happy over its progress in science and the technical art. But it 
has been humbled, more deeply humbled than any one could 
have imagined. Humanity has sunk deeper in want and suffer- 
ing than ever before. And the want is greatest where the sel- 
fishness and lovelessness are greatest. It may be that the sel- 
fishness, the lust of the flesh and the national and individual 
antagonisms are to become even greater than now. That I do 
not know. But this I do know. Out of the ruins a new humanity 
will arise. I dare to say this with the certainty that has its 


THE LUTHERAN WORLD CONVENTION 179 


origin in the world of eternal truth. In this time of suffering 
the judgments may be heavy and painful, but we dare not forget 
that they are God’s judgments and that His judgments are always 
full of mercy. Men’s judgments are often poor and empty, 
where mercy is concerned; not so God’s judgments! The judg- 
ments of God’s righteousness and God’s wrath are, at the core, 
love and mercy. This will, in time, become clear. Therefore 
they prepare the way for the kingdom of righteousness and love. 
All the ways of God are mercy and truth. 

“Accept these words as thanks, as hearty thanks, for these 
days, and as a hopeful wish that we may meet again.” 


oa ae 


; 
e 





APPENDIX 


SERMON AT THE OPENING SERVICE OF THE 
EISENACH LUTHERAN WORLD CON. 
VENTION, AUGUST 19, 1923 


By President Dr. H. G. Stub, Delegate From the Norwegian 
Church of America 


‘dexi: I Kings 21:1-3: “And it came to pass after these things, that 
Naboth the Jezreelite had a vineyard, which was in Jezreel hard by the 
palace of Ahab, king of Samaria. And Ahab spake unto Naboth, saying, 
Give me thy vineyard, that I may have it for a garden of herbs, because 
it is near unto my house: and I| will give thee for it a better vineyard 
than it; or, if it seem good unto thee, I will give thee the worth of it 
in money. And Naboth said to Ahab, The Lord forbid me, that I should 
give the inheritance of my fathers unto thee.” 


From far and near we have gathered as Lutherans in the land of the 
Reformation in a free conference, to confer with one another regarding 
matters characteristically Lutheran. Are there any questions of more 
far-reaching importance than those placed before this conference, namely, 
The Ecumenical Character of Lutheranism and the Confession as the 
Foundation of the Lutheran Church which cannot be surrendered, in order 
that all may be one? If in our consciousness we have grasped these 
truths, or in other words what we have attained through the Reformation, 
then our hearts will rejoice, and from the depths of our hearts thanks 
and praise will arise to the Lord for the inheritance which we have re- 
ceived from the fathers; and as thanks will follow the solemn declaration 
of Naboth: “The Lord forbid me, that I should give the inheritance of 
my fathers unto thee.” May therefore the sentiment with which this 
conference is begun and ended be this, that for no consideration whatsoever, 
even though our lives be at stake, will we surrender or disparage the in- 
heritance of our fathers. 

1. What, then, is the inheritance which we through the Reformation 
have received from our fathers? 

2. Why can not we for any consideration, not even life itself, give away 
or reduce this inheritance? 


I 


The inheritance of Naboth was a vineyard. This vineyard was his most 
precious earthly possession. This is a striking example of a much higher 


181 


182 THE LUTHERAN WORLD CONVENTION 


inheritance. This inheritance consists of the fundamental truths of the 
Reformation, and these are the simplest and at the same time the pro- 
foundest truths in which and by which the true Lutherans have lived and 
live. The Lutheran doctrine is not a new religion, not a philosophic 
system invented by men. The Lutherans are not a sect; the Reformation 
is merely a return to the Apostolic Church, it is merely the uncovering 
of the truths spoken by Jesus Christ and His apostles, which had been 
buried under the ashes of human thoughts. 

As surely as there is a God and as surely as there are human Hittare: 
God must have made His will known. If He has made His will known, 
then His will must be the only one having authority. No human being, 
no pope, no tradition, no council, no synod, no majority, neither human ~ 
reason nor feeling can decide what is the truth. The truth must be 
found in the infallible revelation of God. And the Word of God therefore 
becomes the only source and rule of faith, doctrine, and life. Every 
man must have access to this Word of God. To this Word as the highest 
authority every one, even the humblest, must have an opportunity to ap- 
peal. Therefore Luther could say: “If I am not persuaded by the Word of 
God, I will not recant, because it is not advisable to act against one’s 
conscience.” These fundamental truths of the Reformation are the main 
paragraphs in the constitutions of the Lutheran churches and Lutheran 
synods in America, and by these every human authority in affairs of faith 
is eliminated and only the highest authority, God Himself, is recognized. 
Through the Reformation this truth became recognized. But if the pope 
had had the power, Luther would have been burned as a heretic, on account 
of these truths. 

God has given us the Law in which He as the righteous and holy God 
commands us what to do and what not to do to be saved. But no one can be 
saved by the law; for when will a person who takes it earnestly in seek- 
ing peace with God come to the point where he can say that he has sat- 
isfied the demands of the law? Never. To attempt to be saved by the 
law is therefore the greatest self-delusion, which leads either to uncer- 
tainty and despair or Pharisaic self-righteousness and carnal security. 
Luther had in the anguish of his soul experienced how impossible it was 
to be justified and saved by the law. God has not given us only the law, 
but also the Gospel, the glad tidings of God’s love to the world, and in 
the sending of His Son as Redeemer through whose redemption by His 
vicarious life, suffering, and death He has brought atonement to the 
world, and from the blessed fruits of the atonement, offered and given 
forgiveness of sins, peace, eternal life through the Holy Spirit in the 
means of grace, the Church, in baptism, and the words of absolution and 
sealed it by the Holy Sacrament of the Altar. This message is not only 
wonderful for what it contains, but by the fact that it has power to create 
the faith in the message, so that the sinner condemned by the law in his 
conscience can without the works of the law by the grace of God alone 
appropriate the vicarious work of the God-man as his own, obtain eternal 
life, and stand a new man with new powers. This is the precious inheritance, 
the fundamental truth with which the Church stands or falls; the justifica- 
tion of the sinner before God in heaven by grace through faith in the 
crucified and resurrected Saviour. This is the Gospel of which the great 


THE LUTHERAN WORLD CONVENTION 183 


Englishman Gladstone said: “People speak about the burning questions 
of the day, but there is only one burning question, and that is the Gospel 
of Jesus Christ. My only hope for the world is the bringing of this 
soul of man in communion with the Gospel of Jesus Christ.” And 
a still greater man, the Apostle Paul, moved by the Holy Spirit, 
says: “The Gospel is a power of God unto salvation for all that 
believe.” And further he says: “But though we, or an _ angel 
from heaven, preach any other Gospel unto you than that which we have 
preached unto you, let him be accursed.” 

The third fundamental truth of the Reformation is that the sinner who 
through the Gospel has been justified and has received spiritual life con- 
siders himself a servant of God and therefore does the duties of his 
calling as in the presence of God who shall judge him. Luther has said: 
“When a maid sweeps the house to do the master’s will, then she has 
done a better work and a greater service to God than the holy Antonius 
in the desert, because she has done what she was commanded to do, the 
other not.” The Reformation has thereby opened the path for a Chris- 
tian life in a much higher sense than in the Catholic Church. The bar- 
riers between the clergy and the laity is broken down, so that every posi- 
tion in life, every work done in the presence of God, becomes exalted. 
Briefly stated, the inheritance of the Reformation is this: The wall be- 
tween God and man is broken down. The admission directly to God, to 
Jesus Christ, to the Word of God, the grace without any interference, is 
opened for everyone. A restless, terrified conscience has received a firm 
foundation where it can rest from the accusations of the law: the righteous- 
ness valid before the throne of God, secured through the vicarious work 
of the crucified and resurrected God-man. He who believes in this 
righteousness, may rest assured that his life is not in vain, but that he, 
in spite of his lowly position, is a priest and king in the Kingdom of 
God. The truths of the Reformation translated into life, produce the 
best, the richest life in love and self-sacrifice in every way. Neither must 
it be forgotten that the Lutheran Christian according to the apostolic 
word: “All is yours” understands how to appreciate all the gifts of God. 
He puts a high estimate on knowledge, science, art, and progress in every 
field; in fact everything which the apostle describes as honest, just, pure, 
and worthy of praise, but purified and made holy in the service of God 
and man. A rich inheritance! 


II 


Why we cannot under any consideration, even if life itself should be 
at stake, give up or reduce the inheritance from our fathers. Why did 
Naboth refuse to surrender his vineyard? 

1. Because this vineyard was an inheritance. Such love for things 
inherited is praiseworthy even when it concerns merely things of this 
world, since so many fond memories are connected with them. What 
would we think of a son who thoughtlessly would give away or sell a 
ring given him by his dying mother as a memorial of her love and ad- 
monitions? But here we are speaking about a spiritual inheritance. Woe, 
I say, and again woe, unto a Church which would discard an inheritance 
secured as the result of the severest struggles, the gold of truth, seven 


184 THE LUTHERAN WORLD CONVENTION 


times hardened in the fierce furnace of fire, the fruit of God’s gracious 
visitations, and merely look upon it as old junk, or worthless relics of 
the past, or at the most as a historic symbol of former knowledge, but 
devoid of all authority for our day and age. This inheritance of which 
we speak was acquired through hard and earnest work, sincere prayer 
and burning tears, through sacrifices and self-denials, and faithfulness 
unto death. It is sealed by the blood of martyrs for the truth. And we 
should sacrifice this inheritance? Betray the inheritance of our fathers? 
The main reason why Naboth refused to surrender his inheritance was that 
God in His law had forbidden an Israelite to sell his father’s inheritance. 
Naboth knew very well with whom he was dealing, the godless Ahab 
and his unscrupulous queen, Jezebel, and that they would stop at nothing 
to secure the vineyard. Ahab offered Naboth a better vineyard or gold. 
Naboth said to himself, Whatever be the consequences, the law of God 
is to me of more importance than anything else. Therefore my final word 
will be: “The Lord forbid it me, that I should give the inheritance of my 
fathers unto thee.” 

He offered his life to be faithful to the Word of God. What a high 
treason against Almighty God would it not be if we should sacrifice the 
inheritance which we have received through the Reformation from our 
fathers and incorporated in our confession! Would we not then be acting 
against the Word of God which says: “Hold that fast which thou hast, 
that no man take thy crown?” There are plenty of offers for other vine- 
yards. From all directions we hear: “Come to us. Leave the Lutheran 
Church.” Some say: “We are the mother church. We have the altars 
and the power. People and kings are obedient to us. The world belongs 
to us. The World War has proven this. In all countries the people come 
to us.’ Others say: “We have the true spiritual life. We have the 
spiritual power, the living congregations, the holiness of life.” Still others 
say: “We have the liberty. We are bound by no formulas. We have 
the right democratic spirit. Every congregation decides what to believe.” 
Even within the countries where the Lutheran confession is officially es- 
tablished, this confession is ignored or attacked. Even the ecumenical 
Christian confession, the Apostles’ Creed, is denied in its essentials. That 
the person of Christ is the God-man, who by vicarious suffering and 
death has atoned for the sins of the world, that Christ is bodily arisen 
from the dead, is doubted or declared unessential for the Christian faith. 
What will faithful Lutherans say to this? If we believe 


That God’s Word and Luther’s doctrine pure 
Now and forever shall endure— 


If we believe that we have the most precious inheritance, the Gospel 
of Jesus Christ in all its purity—can we then surrender this gift? The 
Lutheran Church has a great mission in the world. If we therefore are 
united under the banner of the confession in preserving this inheritance, 
we can accomplish great things in the Christian countries and among the 
heathen for the Kingdom of God. 

Let us therefor today and ever from our hearts with the great Reformer 
of the Church say: 


THE LUTHERAN WORLD CONVENTION 185 


Though devils all the world should fill, 
All watching to devour us, 

We tremble not, we fear no ill, 

They cannot overpower us. 

This world’s prince may still 

Scowl fierce as he will, 

He can harm us none, 

He’s judged, the deed is done, 

One little word o’erthrows him. 


The Word they still shall let remain, 
Nor any thank have for it, 

The Lord’s with us upon the plain 
With His good gifts and Spirit; 
Take they then our life, 

Goods, fame, child, and wife, 

When their worst 1s done, 

They yet have nothing won: 

The Kingdom ours remaineth, 


DISCUSSION OF CHURCH LIFE 


Tuesday Evening, August 21st, Was Devoted to a Free Discussion 
of the Church Life of Various Countries 


Bishop Lindberg, of Waklo, spoke concerning the church 
life of Sweden. “Almost the entire population of Sweden belongs 
nominally to the Church. It has been estimated that only three 
to four per cent belong to the sects and so-called free churches. 
Externally therefore the Church presents a comparatively un- 
broken unity. But when we look at the life of the Church the 
unity disappears and the differences, nay the contrasts, are 
relatively great. In great portions of southern and northern 
Sweden one finds the old church customs and usages. ‘The ser- 
vices are well attended. Infant baptism, confirmation, church 
marriage, are in most, cases requested. Catechetical classes are 
well attended, and the visitation of the sick is common, although 
the number of communicants is smaller than in former times. 
In other parts of our country, especially in central Sweden, but 
- most of all in some of the industrial towns, many have ceased to 
follow the usages of the church. Infant baptism and confirma- 
tion have been best preserved. This change set in during the 
last generation, since the seventies, and made more or less 
progress. It was a period of decline and many religious and 
moral values were broken down. There was a lesser reverence 
for holy things. Sunday observance diminished. The import- 
ance of religious education ceased to be understood. Family life 
lost richness and power, and the joy of labor ceased. 

“The reasons for this change must be sought in the deeper 
lying forces and tendencies among the people. The Church had 
not always understood how to give men’s souls what they needed. 
A worldly spirit had entered the Church and the spirit of the 
divine life disappeared. Its place was taken by external habit. 
This could not last. The religious longing of men is too strong. 
The hunger of men’s souls for God continually increased and 
the answer came in a kind of new out-pouring of the Spirit. But 
the Church did not possess the power to absorb His new influence 

186 


THE LUTHERAN WORLD CONVENTION 187 


into its own life. Thus the ‘awakened’ left the Church and the 
Church became spiritually poorer than before. 


“Meanwhile the industrial development and the working men’s 
movement produced a number of social problems, but the Church 
did not concern itself with their solution. The workers therefore 
went their own way which soon led them quite away from Chris- 
tian faith. Materialism with its world view became the deter- 
mining factor in the working men’s world. Again there came a 
reaction. The new ways, highly though they might be praised, 
offered no substitute for what men had lost in the Church. Quite 
inconspicuously there arose a new idea of the importance of the 
Church, and there came a new movement toward the Gospel and 
toward the Church. This conflict between old and new, this 
restless seething, is the characteristic thing in the present state of 
the Swedish Church. Even those sections of which I have spoken, 
where the Church is still strong, have not escaped the operation 
of the destructive forces although the new Church life followed 
close upon them. 

“How did these new forces come?” In the year 1874 there 
was established a directory for the mission work of the Swedish 
Church. Through its means the people were acquainted with 
the. needs of the heathen world and their interest was aroused. 
The will awakened to help the heathen. Hand in hand with this 
process went a new estimate of religious values, not only for the 
heathen, but also for ourselves. Interest in missions worked 
powerfully for the re-awakening of religious life. 


“In the spiritual distress which ruled in many places it was 
the young people that suffered most. They too broke their 
bonds. A Christian young peoples’ movement begun, a rallying 
under the lordship of Jesus. The Church was the place for this 
rally. The work of the Church for the extension of the Kingdom 
of God was seen with new eyes. New forms of work were 
created for the new life. The older people followed the young 
people. A congregational movement arose. The congregation 
saw the spiritual life and the Church in a new light. The activity 
of the laity especially was enlisted. In our Church the laity always 
had importance and took part in the work of the congregation, 
but formerly this participation had been small, and had concerned 
itself chiefly with the church’s economic problems. Now a change 
has come. These movements have their active representatives 
in every diocesan council. The bishop of the diocese is the pres- 


188 THE LUTHERAN WORLD CONVENTION 


ident of the council. The rest of the council consists of pastors 
and laymen. Every two or three years there is a diocesan con- 
ference where the practical questions of the diocese are dis- 
cussed. This conference is made up of all the pastors and of 
elected representatives of all the congregations of the diocese. 
The diocesan council by means of special services and confer- 
ences, the attendance at which is steadily increasing, controls the 
young people’s work and the congregational work. The new 
movement has an advisory and co-operating agency in the or- 
ganization for deacons and deaconesses. 


“Quite naturally it is the clergy who take the lead in the new 
Church movement. This has been caused by a more deeply 
evangelical spirit at our universities. This deeper conception of 
Christianity has brought about a larger study of the Bible by 
which the Bible has been made more acceptable to the people 
of the present day. The Christian young peoples’ movement 
found its most active helpers among the students. Theological 
students were influenced by the Christian students’ movement 
and in this way an ever increasing number of servants of the 
Church have become representatives of the new movement. 
Among the pastors there had existed for twenty years a society, 
the General Swedish Pastors’ Association. This society has made 
it possible to gather the pastors in smaller groups of about seventy 
members for the discussion of the common interests of the Church 
and the whole people and to attempt to arouse active interests in 
these things. About four-fifths of the clergy belong to this 
society. 

“This prevailing movement is of a strong churchly character. 
It has already created a church hymnody of a fresh and vigorous 
kind. The hymn most sung is a composition of Bishop J. A. 
Eklund, and its opening words are characteristic: ‘The Church 
of our fathers in Sweden we love more than all other associations 
upon earth.’ The new movement also has some periodicals. They 
are published partly by the organization of deacons and dea- 
conesses, and partly in the different dioceses and congregations. 
Because the new life moves in churchly channels it is far-sighted. 
It aims to unite the entire Swedish people for Christian faith 
and Christian deeds. For this reason it shows toleration and 
understanding for other religious ideas than those of the Church. 
I said at the beginning that among our people there are some 
sects and free churches which have their own congregations. These 


THE LUTHERAN WORLD CONVENTION 189 


free church congregations have an organization, the so-called 
Swedish Missionary Alliance. The number of members may 
be estimated at about one hundred and ten thousand. They have 
their own preachers, and do not approve the connection of Church 
and State. When this movement arose during the seventies and 
eighties, the Church did not understand how to attract it to itself. 
The relations between the two were therefore somewhat strained. 
This strain has gradually diminished. The Church has seen 
that this free religious movement has its significance for the 
preservation and strengthening of the spiritual life of our people. 
Therefore it has approached the free churches in a Christian 
spirit. And the free churches too attained a fuller appreciation 
of the significance of the Church. The Church also shows a 
truer understanding for the justifiable demands of the workers 
for a special social standing. It has begun to take an interest 
and an active part in the solution of the social problems which 
the new age brings with it. Thus the workers too have begun 
to value the Church more highly and to feel that it can best 
satisfy their spiritual need. 


“An idea of the present life of the Church can be gained from 
its rich works of charity. These works were especially great in 
1922 during the period of unemployment. It showed itself again 
by the help given to the distressed in all lands. I believe that 
this charitable work is relatively greater than that of any other 
land, America not excepted. And this charity has been admin- 
istered for the most part by Church agencies. The new life in 
the Church has also showed its influence in a political way. The 
Swedish Church is in close connection with the state, which guar- 
antees its economic status and takes part in its legislation. In 
internal affairs, that is, in the administration of the means of 
grace and the cultivation of the spiritual life, the Church is in- 
dependent and works through its own agencies which have in 
the dioceses a unifying center, the bishop and the cathedral 
chapter. The Church assembly which consists of elected dele- 
gates, pastors, and laity from the whole country, and of the 
bishops, has a peculiar position. It has a part in the making of 
Church laws and adopts resolutions which concern all inner 
questions that affect the whole Church. 

“During the period of the Church’s weakness the idea of a 
separation of Church and State was put forward. During the 
last ten years the second house of the parliament has twice de- 


190 THE LUTHERAN WORLD CONVENTION 


clared for a separation. Insofar as the life of the Church has 
gained strength, its significance for the whole people has been in- 
creasingly appreciated. When in this year the parliament dis- 
cussed the same question of separation, it was defeated in the 
second house. 


“From this picture of the condition of the Church which | 
have thus brieflly sketched, it is apparent that the situation has 
both its lights and shadows. Nevertheless we look hopefully to 
the future. But we do not conceal it from ourselves that the 
Lord of the Church has much to demand of us and that we 
need more than ever the Spirit from above who gives us faith 
and love and life. Under the Spirit’s guidance we will labor in 
faith and prayer, hoping that in our Church the Lord still has 
a true servant of our Swedish people.” 


THE CHURCH OF NORWAY 


Pastor S. Normann, of Christiania, reported concerning the 
Church life of Norway. “The present-day Church life of Nor- 
way can be characterized by emphasizing four especially prom- 
inent features. 


“1. First, for more than twenty years, there has been a heated 
theological controversy among us. We have jthree different 
theological tendencies: the liberal, the positive, and between the 
two, a mediating tendency. Each of these three tendencies has 
resulted in the organization of a special association of pastors. 
The positive theologians form a considerable majority of the en- 
tire Norwegian clergy. The question under discussion at the 
present time is chiefly that concerning the confessions and most 
of all concerning the Apostles’ Creed and its significance for the 
Church and its servants. The questions which arise in this con- 
nection receive opposite answers from the theologians of the right 
and of the left. A great number of articles have been published 
in the Church papers and in the daily press. A number of lay- 
men are taking part in the debate. Out of this theological con- 
troversy and the deep contradictions which lie at the basis of it, 
there has arisen an especially noteworthy institution, the Con- 
gregational Theological Faculty in Christiania. This faculty, 
established sixteen years ago, 1s supported entirely by voluntary 
gifts from the people of the Church. It has five theological 


THE LUTHERAN WORLD CONVENTION 191 


professors, is now attended by the majority of our theological 
students, and is a stronghold of positive theology in Norway. 


“2. The second especially prominent trat of Church life in 
Norway at the present day is a strong laymen’s movement, and 
in connection with it, a far-reaching Christian activity. The 
national Church, ruled by the state, which comprises more than 
ninety-seven per cent of the entire population, develops as an 
official Church no strong initiative. On the other hand, the 
free Christian activity in which many pastors participate shows 
an encouraging development and has born rich fruit for Chris- 
tian life. In this connection we should name the great organiza- 
tions for inner missions, foreign missions, Jewish missions, and 
seamen’s missions. Then the Christian Young Peoples’ Alliance, 
the Christian Endeavor Society, the Sunday School Association, 
the Christian Teachers’ Association, and the Christian press, es- 
tablished a few years ago with a press bureau and a non-political 
daily newspaper with a Christian policy. The theological faculty 
just mentioned is also an especial evidence of the power of this 
free Christian activity. 

“3. In the third place, it is characteristic of our present 
Church life that it is strongly under the influence of a Reformed 
Christianity coming to it from the west, which shows itself es- 
pecially in the conception of the sacraments and of the Church. 
There is a conflict between the individualism and subjectivism 
of the sects on the one hand, and the objectivism and churchliness 
of Lutheranism on the other hand. 


“4. Against this reformed and sectarian influence there has now 
arisen an evident reaction, and this is the fourth chief feature. 
During the last few years a movement has begun which aims to 
strengthen the Lutheran Church consciousness and win for the 
Church and the Christian world view a greater influence on 
legislation and public life. A Church association has been or- 
ganized and already has a considerable membership among the 
people of the Church. 

“Tn all these spheres the struggle is at bottom one for evan- 
gelical Lutheran Christianity and, all things considered, we can 
say that Lutheranism still has strong roots in the hearts of the 
Norwegian people. In spite of vagaries of the present, and in 
spite of un-Lutheran influences of many kinds, the Norwegian 
people, or at least its great majority, still desires to be and to 
remain a Lutheran people.” 


192 THE LUTHERAN WORLD CONVENTION 


THE CHURCH OF AUSTRIA 


President Dr. Haase, of Vienna, spoke for Austria. He ex- 
pressed the deep thankfulness of the Evangelical Church of the 
Augsburg Confession} in the little new state of Austria for the 
aid that has been afforded it by brethren in the faith. He praised 
the wonderful dispensation of God, by which, in a time of direst 
need, when its old friends in the German Empire were not able 
to help it, as heretofore, fellow-believers in distant lands, who 
had not even known of a Lutheran Church in “Catholic Aus- 
tria,’ had stretched out their hands, and according to Gal. 6:2 
had assumed responsibility for it. 

“About the year 1550 the great majority of the population of 
present-day Austria was Lutheran, but after that time Pro- 
testantism was persecuted and practically destroyed. It was not 
until 1781 that Joseph II granted toleration to “non-Catholics of 
the Augsburg and Helvetic Confessions,” though this toleration 
was accompanied by all sorts of oppressive limitations, the last of 
which were not removed until the “Protestant Patent” of Francis 
Joseph IJ, in 1861. It is this history which explains the fact that 
the Evangelical Lutheran Church in Austria is a small, poor and 
backward “church of the dispersion,” compelled to depend largely 
upon foreign help, despite the readiness of its members to make 
sacrifices. In consequence of the war, the value of Austrian 
money shrank to 1-14500 of par, and this depreciation has wiped 
out the funds which had gradually been accumulated for the 
building of churches, parsonages and schools, as well as the modest 
sums gathered for the salaries of pastors and school teachers 
and for pensions. Many members of the middle class in the 
cities, too, who were formerly pillars of their congregations, were 
either entirely impoverished, or reduced to a fractional part of 
their former wealth. 

“In the evangelical congregation of Vienna, which now em- 
braces more than 90,000 souls in twenty wards of the city and in 
sections immediately around it, the spiritual care is altogether 
inadequate, and this is the case in many other congregations also. 
Among the pastors, whose work, for the most part, is very hard, 
among the teachers in the evangelical schools, among the pension- 
ers and among those who have been left without means, there is 
great want. The most pressing repairs to buildings cannot be 
made. Many congregations are handicapped by the lack of 
churches and have, at best, parsonages containing a meeting room 


THE LUTHERAN WORLD CONVENTION 193 


and a residence for the pastor, and this must suffice for the uses 
of hundreds, and in some cases of thousands, of our fellow- 
believers. The erection of a Lutheran Church in Leopoldstadt- 
Vienna, begun in 1914 for a congregation of more than 9,000 
souls, had to be abandoned in 1915, and since that time it has 
not been possible to resume it. The existence of many evan- 
gelical schools and inner mission institutions, the latter more 
necessary now than ever, is seriously threatened. 

“Despite all this, the Evangelical Church of the Augsburg 
Confession in Austria has maintained itself and has been grow- 
ing. A number of new congregations have been established, and 
others are being formed. Without conducting any propaganda, 
and in the face of the active efforts of others, the number of 
souls has grown in the last four years at the rate of almost 5,000 
a year, as against an original 240,000. This gives the Lutheran 
Church about four per cent of the entire population. In view 
of this experience and of the aid which they have hitherto re- 
ceived, the Lutherans in Austria, amid their great tasks and 
heavy cares, are firmly convinced that the needed help for their 
churches, their schools and their works of mercy will not be 
lacking.” 


THE WOMEN’S MEETING 


In connection with the First Lutheran World Convention in 
Fisenach, August 19-24, 1923, Lutheran women from different 
countries, there present, determined to prepare for the founding 
of a Lutheran Women’s Committee, to be composed of repre- 
sentatives of all the Lutheran churches of the world. 

The women present undertook to inform the Lutheran women 
of their homelands of these plans and to secure the choice of a 
representative of each of their churches as a member’ of the 
Lutheran Women’s Committee. In cases where, as in America, 
the Lutheran women, are already organized, these organizations 
will take over the appointment of representatives. In other cases, 
where such organizations do not exist, as in a Lutheran national 
or free church, it was proposed that a committee of approximately 
fifteen women be formed, and that this committee should name 
the delegate and support her work. The addresses of the women 
thus chosen as representatives of the individual churches are to 
be forwarded, in Europe, to Frau Helene Cordes, Leipsic, 
Thomaskirchhof 18, or Frau Magdalena von Tiling, Press. 
Landtag, Berlin, Prinz Albrechstr.; in America, to Mrs. Frank- 
lin F. Fry, 110 Westminster Road, Rochester, N. Y., or Mrs. C. 
Theodore Benze, Mount Airy, Philadelphia. 

The first task of the International Women’s Committee would 
be to prepare for a meeting of Lutheran women of the world, 
in connection with the next Lutheran World Convention. The 
purposes of this meeting would be: 

1. By comparison of view, to deepen the Lutheran conscious- 
ness of the women; 

2. To strengthen their sense of responsibility toward the train- 
ing of children, toward the school, the work of the congregation 
and public affairs ; 

3. To cultivate fellowship among all Lutheran women. 

The conference was conducted by Frau Cordes, of Leipsic, 
who opened and closed it with reading of the Scriptures and with 
prayer. Mrs. Benze, of Philadelphia, U. S. A., undertook to 
translate the minutes into English. Before the beginning of the 

194 


THE LUTHERAN WORLD CONVENTION 195 


meeting Frau von Tiling, of Berlin-Elberfeld, gave notice that 
the Lutheran women of Germany could enter the conference only 
on the condition that their sisters in the faith were willing, on 
the basis of unprejudiced investigation of the facts, to help dis- 
sipate the monstrous war-lies concerning Germany, so that the 
truth might become known, and our honor in the world restored. 

In the discussion of the 21st and 23d of August the following 
women, beside those above named, took part: Mrs. Fry, Roch- 
ester, New York, U. S. A.; Frau von Raffay, Buda-Pesth; 
Frau Zoch, Czecho-Slovakia; Frau Tarkkanen and Frau von 
Pfalerd, Finland; Frau Meyer, Moscow; Frau Walther, of Meck- 
lenburg, Fraeulein Ascherborn, Frau Schlutze and Frau Wessels 
of Thuringia, Frau Matthes of Pomerania, and Frau Thun of 
Schleswig-Holstein. 
This meeting was the first at which women of different coun- 
tries have assembled who felt themselves united in their Evan- 
gelical Lutheran faith. 

(Signed) 
Frau HELENE CorDEs. 
Frau MAGDALENA VON TILING. 


Mrs. C. THEODORE BENZE. 
Mrs. F. F. Fry. 


Eisenach, August 24, 1923. 





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